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A DESCRIPTION of the character of the present volume will 
perhaps at the same time serve as an excuse for a new version 
of an old and famous book. 

1. The text which has been translated is that of the 
Oxford edition of 1675, corrected and supplemented by the 
MSS., especially the Laudian MS., which contains a 
considerable mass of Hebrew matter that was not represented 
in the edition of 1675, an< ^ *he Harleian MS., the contents 
of which are almost wholly outside the scope of the edition 
of 1675 and have never as a whole appeared in English. To 
this is added the matter recovered from Stokes Verus 
Christianus, which, while in many cases it represents only 
a preliminary form of what is contained in the other sources, 
yet includes some new passages, and throughout offers points 
of interest which seem worth preserving. The sources of 
the text are indicated in detail on the inner margin. 1 

2. In the translation the aim has been, where the original 
is drawn from the Septuagint or the Vulgate, to use the 
language of the Authorised Version and of the Psalter of the 
Book of Common Prayer, except in cases in which for 
any reason correction seemed necessary or desirable, or 
Andrewes elsewhere supplies a corrected rendering of his 
own. Where the text of the Septuagint or the Vulgate 
is altered, some attempt has been made to represent this in 
the English ; but it has proved scarcely possible to carry out 
this plan consistently, and perhaps it was not worth while to 
attempt it in detail. Where the original text is quotation 
from the Hebrew of the Old Testament, the rendering of 
the Authorised Version has been corrected, largely in the 
direction of the Revised Version of 1881. Outside of 
quotations from Holy Scripture, the translation has been 

1 As a rule only the ultimate source is indicated ; but it must be 
remembered that all that is in W and W is also in O. 


made anew and the text adhered to as nearly as possible. 
But regard has been had to Andrewes own rendering of such 
passages as occur elsewhere in his writings and to the 
language of the Sermons generally. Apart from this the 
influence of Cardinal Newman and Dr Neale will be obvious. 
No one who has made much use of their version will be 
either able or willing to ignore it. Very rarely a few words 
have been added to ease or complete the sense ; and these 
are enclosed in pointed brackets. 

3. The whole book has been rearranged for practical uie, 
and redistributed, as far as possible in accordance with the 
Bishop s own scheme of devotion as given on pp. 1 2 sq. In 
the edition of 1675 and in versions dependent on it, the 
contents of the second part are not only kept quite distinct 
from those of the first, but are wholly without arrangement : 
it would seem that Andrews papers were printed without 
any attempt to put them in order, with the result that this 
part of the Preces has probably been little used as a whole. 
It is sometimes difficult to know exactly where to put a 
paragraph or fragment, but it may be hoped that the present 
arrangement will serve practical purposes. For titles, etc., 
which are printed in thick type and mark the arrangement of 
the text, I am responsible. The Greek MSS. have no titles, 
and those of the * second part are incomplete and un 
systematic ; and for the titles in former versions the editors 
have been mostly responsible. 

4. Where the original is in Hebrew, the translation is 
printed in italic 1 ; but no attempt has been made to mark 
the distinction between the Greek and the Latin of the 

5. With regard to the arrangement of the lines of the 
text, the Laudian MS. has been taken as authoritative, 
and over the ground covered by its contents, its arrange 
ment has been as far as possible almost exactly followed. 
Elsewhere, the arrangement of the current text has not 
been regarded as finally authoritative, but while it has been 
adhered to in general, it has been modified in detail in 
accordance with what seem to be the principles of the 
Laudian MS., and occasionally in accordance with mere 

1 i.e. everything printed in Italic represents Hebrew in the 
original, with the exception of the sub-titles on pp. 171-177. 


convenience. The Hebrew of the Laudian MS. is not 
arranged like the Greek, but in general all the lines begin at 
the same level. Where a given passage is only in Hebrew 
this arrangement has been reproduced ; but where the parallel 
Greek is added, this is indicated by the arrangement of the 
italic text in accordance with the Greek. 

6. References to sources are added in the outer margin. 
The Scriptural references of course apply to the text of the 
original, and consequently they may not always be recognisable 
in the English Bible. But when the difference is a marked 
one, heb., sept., or * vulg. is commonly added to the 
reference. When the original is only in Hebrew the refer 
ence is printed in italic ; but when the Greek is added, the 
reference is in ordinary type. An asterisk in the text 
indicates the end of the quotation ; where no such indication 
is given, it must be understood that the reference applies to 
the whole of the text down to the end of the paragraph or to 
the next marginal reference. In a few cases a quotation 
from Holy Scripture occurring within a quotation from some 
other source is indicated by a subordinate reference enclosed 
in square brackets. A note of interrogation in the margin 
indicates that a passage appears to be a quotation, but its 
source has not been discovered. The books and editions 
indicated in the nonscriptural references are given in the index ; 
but it may be well to repeat here that the Greek Liturgies 
(S. James, S. Basil, S. Chrysostom) are referred to in the 
edition used by Andrewes, printed by Morel at Paris in 1 560 ; 
that Horae y represents the Sarum Horae printed at Paris in 
1514, and * Prymer (without added date or publisher) 
represents the Sarum Prymer printed by Nicholas le Roux 
at Paris in 1537; and Heb. morn., * Heb. even., etc., 
refer to the Synagogue morning and evening prayers, etc., as 
contained in The Authorised Daily Prayer Book of the United 
Hebrew Congregations of the British Empire, edited by the 
Rev. S. Singer, London, 1895. 

7. The Notes are chiefly concerned with illustrating and 
explaining the text by the help of the other works of 
Andrewes, and treating the sources more fully than is 
possible in the margin. But some attempt at further ex 
position has been made where it seemed necessary, and 
occasionally an extended note has been written on the 


origin and history of a topic or formula, where no convenient 
reference could be given to its treatment elsewhere, or it 
seemed possible to add anything to current accounts of 
things. Both in the Notes and in the Introduction, 
Andrewes works are referred to as they are contained in 
the Library of Anglo- Catholic Theology, except in the case 
of the S. Pauls and S. Giles Lectures, which are referred 
to in AnO2nA2MATIA sacra, London, 1657. 

It remains to return my best thanks to the Rev. R. G. 
Livingstone, Rector of Brinkworth, for the loan of the 
Laudian MS., to the Master and Fellows of Pembroke 
College, Cambridge, for the loan of the MSS. in their 
possession, and to several friends for help in various ways, 
of which I hope they will accept this general acknow 

F. E. B. 





INTRODUCTION ..... xiii 


OF PRAYER ..... 5 

Points of Meditation before Prayer . 7 

Circumstances of Prayer . . 9 

Schemes of Prayer . . .11 

DAILY PRAYERS . . . .17 

The Dial .... 19 

Morning Prayers . . .22 

On Waking . . 23 

The Morning Hymn . . 23 

Forms of Morning Prayer . . 22 

Morning Prayers for a Week . . 40 

Evening Prayers . . .104 

Evening Thoughts . . . 104 

The Hymn at the Lighting of Lamps . 104 

Admonitions and Preparatory Meditations 105 

Forms of Evening Prayer . . 107 


PENITENCE . . . . .125 

Of Penance . . . .127 

Before Penitential Devotions . .129 

Self- Examination . . .130 

Acts of Penitence . . .131 



An Act of Penitence with a Meditation 

on the Last Judgement . 164 

Acts of Pleading . . .169 

A Confession of Weakness . . 178 

After Penitential Devotions . .180 


Acts of Faith . . . .183 

The Creed Meditated . . .184 

The Holy Trinity . . .189 

Christ . . . . .189 

The Holy Ghost . . .190 

The Beatitude of the Faithful . 1 90 
Acts of Hope .... 191 

An Act of Charity . . .192 


Reflexions on Praise and Thanksgiving . 195 

Before Praise and Thanksgiving . .196 

An Act of Adoration . . .198 

Doxologies iv v.; . . .199 

Acts of Praise . . . .201 

Praise of the Divine Attributes . . 206 

Another Act of Praise . . .209 

Creation, Providence and Redemption . 211 

For the Angels and the Saints . .221 

Particular Thanksgivings . . 223 

Conclusion of Thanksgiving . . 235 

DEPRECATION . . . .237 

A Deprecation . . . .239 

A Deprecation of the Divine Wrath . 240 

Litanies of Deprecation . . .241 

CoMPRECATION .... 249 



Prayers for Grace . . .251 

On entering Church . . .256 

Before Preaching . . .257 

For Plenty and Peace . . .259 

For Unity . . . .259 

For National Prosperity . . .260 

Grace before Meat . . . 260 

Before a Journey . . .260 


Reflexions before Intercession . . 265 

A Scheme of General Intercession . 266 

General Intercessions . . . 267 

A Scheme of Particular Intercession . 272 

For the Quick and the Dead . . 273 

For our Country . . .273 

For the Clergy . . . 274 

For those in Affliction and Peril . 274 

COMMENDATION . . . .275 

A Commendation . . .277 


A Preface to the Lord s Prayer . .281 

The Lord s Prayer Paraphrased . . 283 

NOTES ...... 289 



THE Preces Privatae of Lancelot Andrewes,the peculiar heritage 
of the English Church from an age of astonishing fruitfulness 
and distinction in devotional literature, 1 was compiled for his 
own use and was not published till some years after his death. 
It is a collection of material to supply the needs, daily and 
occasional, of his own devotional life, providing for the great 
departments of the life of the spirit faith and hope and love, 
praise and thanksgiving, penitence and petition. * Of this 
reverend prelate, says John Buckeridge, his second successor 
in the see of Ely, in his sermon at Andrewes funeral, 2 I 
may say Vita eius vita orationis, f( his life was a life of 
prayer " ; a great part of five hours every day did he spend 
in prayer to God. . . . And when his brother Master 
Nicholas Andrewes died, he took that as a certain sign and 
prognostic and warning of his own death, and from that time 
till the hour of his own dissolution, he spent all his time in 
prayer ; and his prayer book, when he was in private, was 
seldom seen out of his hands. The Preces Privatae is a 
monument of these hours of devotion, in which he first tested 
for himself what he has bequeathed for us. 

As sources of the text we still possess the three manuscripts 
from which the printed editions have been derived, besides a 
fourth of no independent value. 

I. The most important of these is a copy given by the 

1 It is enough to notice here that the Exercitia ipiritualia of S. 
Ignatius Loyola (1491-1556) were published in 1548 ; the Combatti- 
mento spirituals of Lorenzo Scupoli (1530-1610) in 1589; the fie 
devote of S. Francois de Sales (1567-1622) in 1618 ; and the Paradisus 
a/iima of Jacob Merlo of Horst (1597-1644) in 1644. 

2 Andrewes Sermons v p. 296. 



bishop himself to William Laud, which remained generally 
unknown until it was recovered from a dealer s stock and 
purchased in 1883 by Mr R. G. Livingstone, Fellow of 
Pembroke College, Oxford, and now Rector of Brinkworth 
in Gloucestershire. In form, it is a little paper book, 5 x 2^ 
in., of 1 88 pages with gilt edges, bound in white vellum and 
tied with four narrow green silk ribbands. 1 On the front 
cover is written in Laud s handwriting, My reverend Friend 
Bishop Andrews gave me this Booke a little before his death. 
W : Bath et Welles ; and this is repeated below in a later 
hand, the original inscription having meanwhile faded. The 
text is unfinished, ending abruptly on p. 168, early in the 
course of the Evening Prayers, and the last 20 pages are left 
blank. The Greek is beautifully and, except for the accentu 
ation, for the most part correctly written ; the Hebrew is 
scarcely beautiful and it is very incorrect. In the preface to 
his translation of the Preces, which will be referred to below, 
Richard Drake remarks, Had you seen the original manu 
script, happy in the glorious deformity thereof, being slub 
bered with his pious hands and watered with his penitential 
tears, you would have been forced to confess, That book 
belonged to no other than pure and primitive devotion. 5I It 
has been suggested 3 that the Laudian manuscript is the copy 
here referred to. But this is quite impossible : so far from 
being deformed or slubbered or watered, the manuscript 
is quite clean and shows no signs of having been much used. 4 
Neither is it probable that it is an autograph, as has been 
claimed for it. 5 Perhaps none of Andrewes later Greek 
handwriting survives for comparison with the handwriting of 
the manuscript ; but in a copy of Demosthenes, 6 given to 
Andrewes by Dr Thomas Watts, who nominated him to his 

1 The book in the bishop s left hand- in his portrait in the Hall 
of Jesus College, Oxford, is of the same form and may in fact be his 
prayer book. 

2 A manual of the private devotions and meditations of . . . Lancelot 
Andrews . . . by R. D., B.D., 1648, preface. 

3 By Mr Rackham in R. L. Ottley Lancelot Andrewes, append. D, 
p. 216. 

4 None of the passages from Andrewes which Laud incorporated 
in his own Devotions are contained in this MS. See below, p. Iviii. 

5 By Mr Medd in his edition of the Laudian text, p. xii. 

6 Formerly belonging to R. W. Church, Dean of S. Paul s, and 
now to the Bishop of Oxford. 


scholarship at Pembroke Hall, there are Greek marginal 
annotations, apparently in Andrewes handwriting, and this 
writing is quite unlike that of the present manuscript. It 
may of course be said that the character of his handwriting 
as an undergraduate is no test of what it would be in his 
old age, and this MS. was written after his translation to 
Winchester in 1618. But on the other hand, his English 
hand remained steady : the signatures and Latin notes in 
the Demosthenes are apparently in the same hand as the 
papers of his mature life ; while the Greek is of a different 
type from that of the manuscript of the Preces and such as 
would not naturally develop into it. Nor does the writing 
of the manuscript appear to shew any signs of old age. But 
what seems to be quite decisive is the Hebrew text: this is 
singularly incorrect and often unintelligible without emenda 
tion ; and it is inconceivable that it can have been written 
by anyone who really understood Hebrew and could say 
his prayers in it ; while the mistakes are just such as would 
be made by a copyist who knew little or nothing of the lan 
guage beyond the alphabet, and did not understand what he 
was writing. It is almost certain therefore that the manu 
script was written for the bishop by an amanuensis ; and it 
may be conjectured that it was copied expressly for presenta 
tion to Laud, while its unfinished condition suggests that the 
copying was interrupted in order that the dying prelate might 
make the gift with his own hand. 1 The subsequent history 
of the manuscript, until its recovery by Mr Livingstone, is 
unknown. The only details that survive are the signature 
<J. Mandevile written in an i8th cent, hand on p. 188, 
and an entry from an auction catalogue of the i8th cent, 
pasted inside the back cover (p. 205), running as follows, 
Fifth Days S... j Friday, Januar... | Lot MANUSCR... | 
592 The Psalms in Greek in the handwriting of Arch 
bishop Andrews, and presented by him to Archbishop Laud, 
and 10 others, the date being torn off; while in the upper 
left hand corner of the slip is written, Mowing s Auction 
Rooms, Maiden Lane, Covent Garden, W. Bristo^ 
Auctioneer. This MS. is represented in the margin of 
the present volume by the symbol L. 

1 Laud does not notice any visit to Andrewes in his Diary of this 
date, and he records his death quite shortly, under Sept. 21, 1626. 


2. After describing the original manuscript as above, 
Drake adds that he had the happiness to obtain a copy 
under the fair hand of his [the bishop s] amanuensis. This 
copy survives, and is preserved in the Library of Pembroke 
College, Cambridge, with an entry written and signed by 
Richard Drake himself to the effect that it was copied and 
given to him by his friend Samuel Wright, who had been 
secretary to Andrewes while bishop of Winchester, and was 
then Registrar to Matthew Wren bishop of Ely. 1 In form, 
the manuscript is a paper book, 6 x 3^ in., of 170 pages 
with gilt edges, bound in brown calf tooled in gold. The 
text is beautifully written, and although the writing is rather 
larger than that of the Laudian manuscript, it is possible, 
but by no means certain, that the two manuscripts are by the 
same hand. But there is considerable difference in their 
contents. The occasional variations in reading and some 
additions in Wright s copy are of little importance. The 
only considerable additions are the paragraph on p. 123 of 
the MS. (p. 197 below), and the whole of the concluding 
pages, 146-168, for which the last 20 blank pages of the 
Laudian MS. were evidently intended. 2 But the omissions 
are some of them more serious. They are of four kinds : ( i ) 
omissions of passages presumably not contained in the MS. 
from which Wright copied ; viz. pp. 6, 7 (pp. 13-15 below), 
p. 18 11. 16-19 (P- 4 H 18-21 below): (2) passages of 
purely personal application, of no direct practical use to any 
one but the bishop himself, pp. 47, 119, 124 (pp. 61, 272, 
223 below) : (3) most of the Hebrew passages, very few 
of which, and those generally only single words and lines, 
are retained ; while a few are rendered into Greek or the 
corresponding Septuagint text is substituted: (4) most of 
the petitions for the departed. In many or most cases 
under the last three heads, it is evident that the omissions 
are of what was contained in the text which Wright had 
before him, since their position is commonly marked by spaces 
in his copy. And perhaps in the case of the Hebrew, it 
was intended to insert at least some of it afterwards, and 
throughout for the most part the Hebrew that is retained 

1 Amicisslmus meus Samuel Wright Lanceloto Wintoniensi Epo olim a 
chartis, nunc autem Iblatthaeo Eliensi a Registrii, prctiosum hoc Kl/J-ij\lov sua 
manu accurate descriptum dono dedit mihi Richardo Drake 

2 Below pp. io8-nz, 266, 121-124, 3, 4. 


has the appearance of having been written in afterwards, 
perhaps by a different hand. In the matter of the petitions 
for the departed, those on pp. 55, 71, 86 of the Laudian 
MS. (pp. 59, 68, 78 below) are omitted simply without 
warning ; the text runs straight on. 1 That on p. 13 below 
occurs in a passage two pages in length, which, as was 
noted above, was perhaps not contained in the exemplar 
from which Wright made his copy ; while the positions of 
the petitions on pp. 85, 128 of the Laudian MS. (pp. 76, 
101 below) are marked by blanks in Wright s copy (pp. 
70, in); and the petitions, for living and dead on p. 33, 
and for the unburied on p. 41, of L (pp. 48, 51), are re 
tained by Wright (pp. 29, 35). The purpose of these 
omissions is not difficult to conjecture. It may be sup 
posed that Wright s copy was prepared for an edition 
adapted to more or less popular use ; and it might well be 
thought that the purely personal allusions would be only 
distracting, and the Hebrew unintelligible except to a very 
few ; while the prayers for the departed might be regarded 
as unlikely to be welcome to the current opinion of the 
moment (1642-1648). For, although a proposed con 
demnation of prayers for the dead in a draft Article had 
been rejected in 1563, yet there was a strong feeling against 
them in some quarters in the I7th century, witness Donne s 
Sermon Ixxii in 1626,2 and Sir Thomas Browne s curious 
treatment of them as a * heresy in the early pages of the 
Religio Medici in 1642 ; while all that Andrewes has to say 
of them, outside the Preces, is For offering and prayer for 
the dead, there is little to be said against it ; it cannot be 
denied that it is ancient. 3 

But the MS. does not remain exactly in the condition in 
which it left Wright s hands : two sets of additions have 
been made to it. First, Drake has added throughout a 
large number of marginal references to the Scriptural sources, 
and from time to time corrected the text by the Septuagint ; 
and on a flyleaf he has written Dean Nowell s distich Officium 
vespertinum, with Latin and English renderings of his 

1 The decisive words of that on p. 86 (78) are omitted in Mr 
Medd s text and translation. 

2 Donne s Works iii. pp 388 sqq. (ed. Alford). 

3 Ansivcr to Cardinal Perron ix. 


own. 1 And secondly, the whole MS. has been worked over 
by a second hand (apparently not Drake s) and corrected by 
a copy akin to the Laudian MS., but probably not identical 
with it in contents ; with the result that several of Wright s 
omissions, including the personal references, have been sup 
plied, and some new matter, not found in L, is added (p. 3*). 2 
All these restorations and additions were made before 1675, 
when they appear in the editio princeps of the Greek text ; 
and all of them, except the contents of pp. 6, y, 3 are earlier 
than 1648, since they are represented in Drake s translation. 
This MS. is referred to below by the symbol W and the 
work of the second hand by W 2 . 

3. In the Barham Library, now belonging to the Master 
of Pembroke College, Cambridge, is a third MS., a paper 
book, 5|- x 3^ in., of 144 pages with gold edges, the last 10 
being left blank, except that on p. 142 is written Nowell s 
distich with Drake s renderings. The hand writing is poor 
and unequal. The text was evidently copied from Wright s 
MS. before it had been worked over by the second hand, 
i.e. at least before 1 648 ; and it has obviously no independent 
value. This MS. is represented below by the symbol B. 

4. The Harleian MS. 6614, in the British Museum, is a 
paper book, 6^ x 4 in., of 1 54 pages with gilt edges, bound in 
stamped leather with two clasps. Only 84 of the pages are 
written on ; the rest are blank. A note on the first page, 
originally signed with the initials of an unknown * J. W., 
now almost obliterated by those of an equally unknown 
V. M., which are also stamped on the binding, says that 
the MS. is * ex manu propria Lancelotti Andrews Winton- 
iensis olim episcopo, sicut a fide dignis accepi. But the 
handwriting, a somewhat bold and irregular tyth cent, 
script, with obvious mistakes of reading, is certainly not that 
of Andrewes. The text is wholly Latin, and consists of 
devotions, certainly by Andrewes, but not corresponding to 
anything in the Greek. Their authenticity is sufficiently 
proved by their character as compared with the other works 
of Andrewes, and by the fact that a confession of faith, of 
which fragments are found in the * second part of the first 
and subsequent editions of the Preces, here occurs in full. 

This MS. is referred to below by the symbol H. 
1 Below p. 104. 2 Below p. 9. 3 Below pp. 13-15. 



The first form in which any part of the original text of 
the Preces privatae was given to the world, was that of an 
appendix to some copies of the Verm Christianas of Dr 
David Stokes, published at the Clarendon Press in i668. 1 
In this appendix the author gives a series of specimens, some 
in Greek, some in Latin, and one rendered into English, 
derived from the papers of Lancelot Andrewes, which he 
had received from several hands (p. 56). Some of these 
have never hitherto appeared elsewhere ; others, as will be 
seen immediately, form part of the current editions, in some 
cases in a text more developed and finished than that of 
Stokes appendix, which evidently in these cases reproduces 
a preliminary draft of what was afterwards worked up more 
carefully. In fact these extracts throw some light on the 
genesis of the prayers and make it clear that the matter of 
them grew under the bishop s hand. Matter derived from 
this source is indicated below by the symbol S in the 

The first comprehensive edition of the Preces, the textus 
reccptus, was edited by Dr John Lamphire, Principal of 
Hart Hall, and published at the Clarendon Press in 
1675, with the imprimatur, dated March 16, 1673, of 
the Vice-Chancellor, Dr Ralph Bathurst, President of 
Trinity, and under the title Rev. Patris Lane. Andrews 
Episc. Winton. Preces Private Grace & Latine. The sources 
of this edition are threefold : first, Wright s MS. as we have 
it, that is, after Drake had made his corrections and additions, 
and after it had been worked over by the second hand, 
forming pars prima of the whole ; secondly, matter sup 
plied to the editor by Richard Drake from Andre wes 
papers, mostly in Latin, and here forming the P ars 
secunda ; and thirdly, Stokes appendix, from *nich are 
derived the Greek meditations on the Last Ju^g ment an d 
<the Shortness of Human Life appended to the pars 

1 The Brit. Mus. copy has the appendix : chat of the Bodleian 
has not. 


prima, and perhaps some of the paragraphs of the second part 
which it has in common with Stokes. The Greek of the 
first part is accompanied throughout by a parallel Latin 
version printed on the opposite page. Two facts seem to 
shew that, if this Latin as a whole is not to be attributed to 
Andrewes, yet Lamphire at least used and incorporated the 
Latin of Andrewes papers, so far as it went. For first, in 
a passage of which Stokes gives the Latin, Lamphire s 
Latin is identical with Stokes , while it does not exactly 
represent the parallel Greek ; * and secondly, while Lamp- 
hire shews no signs of any knowledge of Andrewes Latin 
sources, the Latin of his text agrees too closely with the 
sources to be an independent rendering of the Greek. 2 By 
way of appendix, Dr Lamphire has added, under a note, 3 
the Greek Morning and Evening Hymns, i.e. the Gloria in 
excelsis and the <bug iXapov,* derived from Archbishop 
Ussher s de Romans ecclesite Symbolo apostolico vetere, pub 
lished in 1647 ; and a Greek Ode on the Passion, written 
Ap. 19, 1633, by Thomas Master, Fellow of New College, 
apparently taken, along with the accompanying Latin version 
by Henry Jacob of Merton, from a pamphlet published at 
Oxford in 1658, under the title D. Henrici Savilii roZ 
paxapirou, Oratio, coram regina Elizabetha Oxoni<e habita ; 
aliaque doctiss. virorum opelltt posthum&f This edition is 
referred to as O. 

This text of the Preces was republished in two sizes in 

1 Lamphire p. 73 = Stokes p. zz = pp. 59 sq., 269 below. 

2 See pp. 59 sq. (p. 52 11. 20-30 below), 93 (69 11. 27-37), *73 

3 P. 351 : Sequitur ffymnus Matutinus usus antiquissimi in Ecclesia, ex 
MS. Alexandrine Bibliothecte Regies. Accedit 15" Pespertinus, quia -uetut. 
De ut rogue consulendus est Rev. Usserius,^. 41, 43. /. de Symbolis. The 
text of the Gloria in excelsis is not in fact that of Cod. Alex,; see 
r *>te on p. 23 1. ii below. 

4 Below pp. 23, 104. 

5 IXs pamphlet contained also an English verse translation 
of the Of* by Abraham Cowley. T. Master, who was a friend of 
Lamphire s, had a considerable reputation as a writer of Greek odes 
See Diet. Natio^i Biog. vol. xxxvii under his name. The Ode was 
published separably w j t h an English translation in Ets TT]V TOV 
X/uiTToO ffravpucnv pwoffrpofaicd : an ode on the Crucifixion of Christ : 
being a paraphrase of a ^reek Hymn at the end of Bishop Andre-wes Devo 
tions, by R-t T-r, A.M. Greek and English. Edinb. 1742. 


1828, with a new Latin preface, and some corrections and 
added references, by Peter Hall, under the title Reverendi 
Patris Lancelot! Andrews episc : Winton iens is Preces Private 
Quotidians Grace et Latine : edit io alt era et emendattor (Lon 
don, Pickering) ; and an editio tertia et emendat wr was issued 
by an anonymous editor and the same publisher in 1848, 
being Peter Hall s edition, with a short additional preface 
explaining that some rearrangements of the text of 1675 hare 
been made and the references corrected. It was again in 
dependently edited in 1853 for the Library of Anglo- 
Catholic Theology, by Dr John Barrow, Principal of S. 
Edmund Hall, who collated Lamphire s text with Wright s 
copy and Stokes appendix, and added as pars tertia the 
Latin devotions of the Harleian MS., which were here 
printed for the first time. In 1865 Mr Frederick Meyrick, 
now Prebendary of Lincoln and Rector of Blickling, began a 
new edition with a beautifully printed issue of the Latin of 
the first part; in 1867 he added the Greek, in 1870 the 
second part, and in 1873 the third part. Again, in 1895, 
Mr Henry Veale, sometime Rector of Newcastle-under- 
Lyme, re-edited the first and second parts, with added 
headlines, marginal numberings, introduction, notes, etc., 
of no value. 

Meanwhile, in 1892 Mr P. G. Medd, Rector of North 
Cerney, edited for the S.P.C.K. the text of the then 
recently recovered Laudian MS., supplying the blank at 
the end from Wright s copy, correcting the Hebrew, adding 
an apparatus of the readings of the Cambridge MSS. and the 
textus receptus, and in an introduction giving a history of the 
text. Unfortunately the reproduction of the text of L 
leaves something to be desired in point of accuracy. 


So far we have been concerned with the MSS. and 
printed editions of the Greek and Latin of the Preces. But 
the book was given to the world in an English translation 
some time before any part of the original text was published. 

In 1630 appeared Institutiones pi<z or directions to pray by 
H. I. (London, Henry Seile). H. I. is Henry Isaac- 


son of Pembroke Hall, Cambridge, who lived with Andrewes 
for some time as his secretary. In the fourth edition of this 
work, published in 1655, after the date of Isaacson s death 
early in the same year, the title is altered to Holy devotions 
with directions to pray . . . by the Right Reverend Father in 
God Lancelot Andreives, late Bishop of Winchester and in a 
new preface by Henry Seile the publisher, it is said : the 
true father and primary author of these Devotions was the 
glory of this Church, the great and eminent Andrews . . . 
and thus the parentage of this Book, which, like that of 
Cyrus, was, for divers years, concealed under a Shepherd s 
cottage, (a good and faithful Shepherd he was that concealed 
it) comes now to be vindicated to its own nativity : and the 
Child being of full age, desires to be known abroad in the 
world for her Father s daughter, the daughter of her true,, 
not supposed Father. In this form the book was re-issued 
several times up to 1684, and in 1834 it was rearranged and 
edited anew by W. H. Hale, Preacher of the Charter 
house. The new title and the statements of the preface are 
so far true to the facts, that the book certainly contains 
passages of considerable length which are found elsewhere 
among Andrewes devotions ; and other passages, which cannot 
be so verified, would seem from their method and character 
to be worked up from material supplied by him ; and his 
influence is clear throughout. But the book as a whole 
cannot be ascribed to Andrewes. The form and style of the 
bulk of it is not in his manner. It has not seemed desirable 
to include in the present edition any of its contents, except 
what it has in common with other sources. 1 

In 1 647 Humphrey Moseley published the Private Devo 
tions by the Right Reverend Father in God Lancelot Andreiues, 
late Bishop of Winchester, a I2mo volume consisting of 
fragments of the matter which later editions have made 
familiar and a few things from the sermons, with very 
little, and that of no importance, which does not occur 
elsewhere. In range and general character it is quite unlike 

1 The Institutiones fla is the source of what is attributed to 
Andrewes in Spinckes The true Church of England Mans Companion 
to the Closet, or a complete Manual of Private Devotions 1749 (fre 
quently reprinted), and of the Litany in A Litany and Prayers of the 
Holy Communion by Bp. Andreives London, Jas. Burns, 1844. 


what has generally been known as Bp. Andre wes Devotions. 
On its publication, Richard Drake, who had been a scholar 
of Andrewes College, finding in it, as he says, a great 
invasion made upon the bishop s honour, resolved to 
pay his due respects to his precious memory and to 
exercise so much charity, which he * had learned from his 
devotions, towards others, and not to engross to his own 
private use and benefit, what he < was confident would be 
most serviceable and welcome to the Church of God, but 
to publish an adequate version of the Preces from the copy 
he had obtained from Dr Wright. Accordingly the same 
publisher issued A manual of the private devotions and medita 
tions of the Right Reverend Father in God Lancelot Andrews, 
late Lord Bishop of Winchester : translated out of a fair Greek 
MS. of his Amanuensis by R. D., B.D., the preface being 
dated S. John Baptist s Day, 1 648. This version represents 
Wright s MS. after most of the additions had been made by 
the second hand. 1 It was re-issued in A manual of Private 
Devotions with a manual of directions for the Sick, by Lancelot 
Andrews, late Bishop of Winchester, London, 1670; and 
subsequent editions appeared in 1674, 1682, 1692. In 
1853 it was re-edited with corrections in the Churchman s 
Library, and in 1854 by James Bliss in the Library of 
Anglo- Catholic Theology? and a selection from it, with 
corrections, was published in 1855 and onwards in A 
Manual of Private Devotions (London, Masters). 

Another translation, if so it can be called, made from the 
editio princeps of 1675, was published in 1730, under the title 
Private Prayers translated from the Greek Devotions of Bp. 
Andre<wes, with additions by Geo. Stanhope D.D. Dr 
Stanhope, Dean of Canterbury, died in 1728, and this 
edition was published from his papers with a preface by J. 
Hutton, of King s College, Cambridge. It was re-edited 
by George Home, Dean of Canterbury and President of 
Magdalen College, Oxford, afterwards Bishop of Norwich, 
between 1781 and 1790, and re-issued by the S.P.C.K. 
from 1808 onwards. Dr Stanhope s rendering can scarcely 
be called a translation : it is rather a grandiloquent paraphrase, 
with omissions and insertions and alterations which effectively 
obliterate the point and conciseness of the original. Its 

1 See above, p. xviii. 2 Andrewes Minor Works, pp. 223 sqq. 


contents are chiefly the (Greek) morning and evening 
prayers, the morning prayers for a week, and the Dial. 
It was abridged and supplied with references by Burton 
Bouchier in Prayers and offices of private devotion ( London, 
1834) ; and reprinted as a whole, with part of Hutton s 
preface, an introduction, references, irrelevant notes, etc., 
and a supplement of prayers altered from some of those of 
the Book of Common Prayer, by Jos. Macardy in The Heart: 
its meditations and exercises, comprising private prayers from the 
Greek devotions of Lancelot Andrews by George Stanhope, late 
Dean of Canterbury. Also from approved authorities an intro 
duction, notes and supplement (London, 1843). It was also 
the source of what is derived from Andrewes in A few forms 
of morning and evening prayer, adapted for private and family 
devotion, from the works of Bishop Andrewes, etc., by Stuart 
Corbett (London, 1827). 

A new version was made by Peter Hall and published by 
Pickering in 1830, under the title The Private Devotions of 
Lancelot Andrews, Bishop of Winchester, translated from the 
Greek and Latin . . . to which is added the Manual for the 
Sick by the same learned prelate : second edition corrected, and it 
was re-issued in 1839, with additions to the preface. 

In 1839 also, Edward Bickersteth, Rector of Walton, 
published a new translation of both the first and the second 
parts, with added titles and some emendations, in his work 
The Book of Private Devotions, containing a collection of the 
most valuable early devotions of the Early Reformers and their 
successors in the Church of England. 

The 7 8th of the Tracts for the Times, published in 1840, 
consisted of The Greek Devotions of Bishop Andrewes trans 
lated and arranged by John Henry Newman, in a version of 
which R. W. Church has said that it is * one of those rare 
translations which make an old book new. 1 It embraces 
nearly the whole of the First Part, with some rearrangements, 
the object of which is not always clear. The version was 
re-issued with a preface and in a more tractable form in 1 842 
(Oxford, Parker). In 1844 John Mason Neale, in Private 
Devotions of Bishop Andrewes translated from the Latin 
(Oxford, Parker), completed the work with a version of 
the Second Part, omitting some fragmentary or perplexing 

1 Pascal and ether Sermons, Lond. 1896, p. 86. 


passages. This translation sometimes misses the sense : but 
it is not unworthy to stand beside Card. Newman s version of 
the Greek. The two were afterwards combined ; and it is 
in this form that the Devotions have since been most easily 
accessible. These translations supplied the prayers for com 
munion in A Litany and Prayers of the Holy Communion 
(London, Jas. Burns, 1844), and were the source of J. W. 
H. M[|olyneux J Private prayers for members of the Church 
of England selected from the devotions of Bishop Andre wes 
(London 1866, 1883), and formed the basis of The Mantle 
of Prayer : a book of devotions compiled chiejly from those of 
Bishop Andrewes (London, Masters, 1881) by A. N. with 
a preface by W. J. Butler, afterwards Dean of Lincoln. 

In 1883 the late Edmund Venables, Precentor of Lincoln, 
revised these translations, chiefly in the way of substituting 
the language of the Authorised Version and the Prayer Book 
in quotations which Newman and Neale had re-rendered, and 
supplying Neale s omissions, and re-edited the whole, with a 
preface by J. R. Woodford, Bishop of Ely, and an interest 
ing introduction of his own (The Private Devotions of 
Lancelot Andreiues ; new ed., London, Suttaby, 1883). In 
1 896 Dr Alexander Whyte of S. George s Free Church, 
Edinburgh, in Lancelot Andre wes and his Private Devotions : 
a biography , a transcript and an interpretation (Edinburgh) 
rearranged a large part of the devotions, mainly following 
Newman and Neale s versions, and prefixed to them a 
depreciation of Andrewes and an interesting, but perhaps 
extravagant, appreciation of the devotions. And lastly, 
these versions are the basis of Mr J. E. Kempe s Private 
Devotions of Bishop Andrewes selected and arranged *with 
variations adapted to general use (London S.P.C.K., 1897), 
in which the very large variations were made with some 
reference to hints by Stanhope. 

Finally, in 1899 Mr Medd published an English trans 
lation of the Laudian MS. uniform with his edition of the 


The life of Lancelot Andrewes has often been written, 
and it is not proposed to rewrite it here. It is sufficient for 


the present purpose to recall the outlines of his history and 
the chief aspects of his character. 

He was the son of John Andrewes, Master of Trinity 
House, and was born in 1555 in Thames St. in the parish 
of All Hallows Barking and baptized in the parish church 
by the Tower. He was sent first to the Cooper s Free 
School of RatclifFe, in the parish of Stepney, under Master 
Ward, and then to the recently founded Merchant Taylors 
under the headmastership of Richard Mulcaster. In 1571 
he went up to Cambridge as a scholar of Pembroke Hall on 
the foundation of Dr Thomas Watts, Archdeacon of Middle 
sex, who nominated him to one of his six scholarships ; and 
in the same year he was nominated by the Queen to a 
scholarship at Jesus College, Oxford, by the advice of the 
founder of the College. He took his degree in 1575, and 
was elected a fellow of Pembroke Hall in 1576; after 
which he resided till 1586, visiting his home for a month at 
Easter in each year; and during his holiday in 1580 he 
witnessed the earthquake which destroyed part of S. Paul s- 
and, as we shall see, made a lasting impression on his mind. 
He was ordained deacon in 1580 and priest some time 
between this and 1585,! when he took his B.D. As 
Catechist of his College he lectured on the Decalogue, and 
the substance of his lectures is preserved in The Pattern of 
Catechistical Doctrine . In 1586 Henry Earl of Huntingdon, 
President of the North, made him his chaplain and took him 
with him to York, where, it is noticed, he reconciled many 
Roman Catholics to the English Church. Soon after, he 
became chaplain to Whitgift, Archbishop of Canterbury, and 
to the Queen. In 1589 Walsingham procured his presenta 
tion to the cure of S. Giles Cripplegate, and to a prebend at 
Southwell, and later in the same year to the stall of S. 
Pancras in S. Paul s. Of his work at S. Giles and S. 
Paul s, the S. Giles sermons and the S. Paul s lectures on 
Genesis remain as monuments in the Apospasmatia. i In the 
same year, 1589, he was elected Master of his College in 

1 Sixteen years before his Judgment of the Lambeth Articles (Cat. 
doct. p. 294); so probably in 1580 or 1581. 

2 AII02ITA2MATIA SACRA or a collection of posthumous and orphan 
lectures delivered at St Pauls and St Gilts his Church . . . never before extant 
London, 1657. 


succession to Fulke, and held the office till 1605. In 1597 
he became a prebendary of Westminster, and in 1601 
succeeded Goodman as Dean ; and in this capacity he 
assisted, in the office belonging to the Dean of West 
minster, at the Coronation of James I on S. James Day 
1603, the first coronation celebrated in English. In 1604 
he took part in the Hampton Court Conference, where he 
was especially prominent in the defence of the sign of the 
cross in baptism ; 1 and in the same year he was appointed 
one of the translators of what became the Authorised 
Version of the Bible, published in 1611. In 1605 he 
was consecrated to the see of Chichester, in succession to 
Antony Watson, became Lord High Almoner, and resigned 
the Mastership of Pembroke Hall. While bishop of 
Chichester he began his controversy with Matthaeus Tortus, 
Cardinal Robert Bellarmin, and published Tortura Torti in 
1609, in which year he was translated to Ely, in succession 
to Martin Heaton, and here he continued the controversy by 
the publication of the Responsio ad Apologiam Cardinalis 
Bellarmini in 1610. On the death of Bancroft in this year, it 
was generally expected that Andrewes would succeed to the see 
of Canterbury ; but this was not to be, and Abbot became 
archbishop. In 161 8 Andrewes was translated to Winchester, 
as successor to James Montague, and in 1619 became Dean of 
the Chapel Royal. In 1621 he was one of the group of peers 
who attended Francis Bacon to accept the acknowledgment 
of his confession made to the Upper House ; and in the 
same year, as a member of the commission in Abbot s 
irregularity, incurred by accidental homicide, he checked the 
severe judgment of his colleagues and secured an opinion 
favourable to the metropolitan. In the beginning of 1625 he 
was unable, through his own illness, to attend the King in his 
last sickness, and on Sept. 26 of the next year himself died, 
and was buried on Nov. 1 1 behind the high altar of S. 
Saviour s, Southwark, where his tomb and effigy are still to 
be seen. 

In his preface to the Holy devotions with directions to pray 
that is, the second edition of the Institutiones pltt Henry 
Seile sums up the life of Andrewes in the words, Dr 
Andrews in the School, Bishop Andrews in the Pulpit, 

1 Cardwell Conferences p. 198. 


Saint Andrews in the Closet. And this represents the 
three conspicuous aspects of the life of the prelate, as scholar 
and theologian, ecclesiastic, and saint. 

I. He was pre-eminently a scholar. His studiousness 
began in his early years, and was excessive. As a schoolboy 
he had to be forced to play games, and as an undergraduate 
he disliked both indoor and outdoor games and found his 
recreation in walking, whether with a companion with whom 
he discussed what interested him, or alone, occupying himself 
with the observation of nature, which continued to be his 
chief relaxation all his life long, and supplied the basis of a 
knowledge of natural science which was not merely dilettante 
but was recognised as something more by Francis Bacon, 
who notes that he had pretensions to some experiments. 1 
At school he made brilliant progress in Latin, Greek, and 
Hebrew ; and at Cambridge he was among the first represen 
tatives of the reviving Greek scholarship. His Easter holiday 
in London was generally devoted to getting some knowledge 
of a new language, with the result that he became a consider 
able linguist, till, in Fuller s whimsical words, he was so skilled 
in all (especially oriental) languages, that some conceived he 
might, if then living, have served as interpreter-general in the 
confusion of tongues. 2 He was among the most consider 
able, if not himself the most considerable, of English scholars, 
in an age of great scholars, with something of an European 
reputation ; the correspondent of Cluverius and Vossius, of 
Grotius, Erpenius and Heinsius, the closest friend of 
Casaubon, the literary censor of Bacon his * inquisitor, as 
Bacon calls him the associate of Selden, the friend and 
encourager of his brilliant juniors, George Herbert 3 and John 
Donne, 4 and the thoughtful and munificent patron of plenty 
of young and promising scholars, and, as Dean of West 
minster, the keen promoter of the interests of Westminster 
School. After taking his master s degree, he devoted 
himself chiefly to Theology, and his lectures as Catechist of 
Pembroke Hall attracted large audiences from the whole 
University and the surrounding country. He was a man 

1 Bacon Works, ed. Ellis and Spedding, iv p. 63. 

2 Fuller Church History of Britain xi 1J 46. 

3 I. Walton Life of Mr George Herbert. 

4 Jessop John Donne p. 51. 


after the Second Solomon s own heart, and the King turned 
to him to defend him against the assaults of the great 
Bellarmin, who attacked the imposition of the oath on 
Roman Catholics after the Gunpowder Plot ; with the result 
that against his will and inclination he became the official 
controversialist of the English Church, and proved its 
adequate defender when the guns of the new Jesuit learning 
were turned upon it. He also replied to Cardinal Perron s 
strictures on the Anglican position, and carried on a contro 
versy with the protestant du Moulin. His library, so far as 
can be judged from that part of it which he bequeathed to 
Pembroke Hall, while chiefly theological, was yet of con 
siderable range. 1 And his learning is conspicuous enough in 
his works, where, learned as they obviously are, and found to 
be still more so if anyone will be at the pains to examine 
their sources, he does not think it necessary, after the modern 
fashion, to give references for all he has to say. His extra 
ordinarily minute knowledge of the Holy Scriptures is plain 
to everybody ; and his command of it and of the rest of his 
learning, is such that it perhaps serves to conceal his origin 
ality. His wealth of reminiscence is such, and is so inwrought 
into the texture of his mind, that he instinctively uses it to 
express anything he has to say. To one to whom knowledge 
is so large an element in life and is itself so living a thing ; 
whose learning is so assimilated as to be identified with his 
spontaneous self, and has become as available as language 
itself, originality and reminiscence become in a measure iden 
tical ; the new can be expressed as a combination of older 
elements. But originality was scarcely the chief note of his 
mind. He is marked rather by great, solid and readily- 
available learning than by great original ideas. He was 
scholarly, historical, inductive, rather than speculative and 
creative. His imagination was collective and organising, as 
it were, rather than originative. It showed itself in new 
combinations of existing material, rather than in substantively 
new contributions. He took up what he found and fused it 
into a new whole, and that often with something of real 
poetic distinction. He was a scholar, with a scholar s in 
stinct for analysis and sense of the value of words and appre 
ciation of form. But he was not a litterateur. His English 
1 See the list in Minor Worts p. cxiv. sqq. 


style has been criticised, and justly. In formal composition 
he was not happy, so far as we have the means of judging. 
And in the period of his mature life, we have not much to 
judge from ; for the great sermons are scarcely formal com 
positions, for all the pains he bestowed on them ; they are 
rather exhaustive notes, written under the stimulus of a vivid 
imagination of a congenial audience, and in language not 
strictly literary but colloquial and in a way casual, and 
obviously different from what he used when he was writing 
to be read and not to be heard. It is clear, from what was 
said of him as a preacher, that his delivery was a very real 
part of the charm of his sermons ; and perhaps no one could 
read them aloud with effect who did not possess a consider 
able faculty of dramatic interpretation. This applies chiefly 
to the great sermons which belong mostly to his later life. 
With the earlier ones the case is rather different ; it seems 
clear that they are much more of the nature of formal com 
positions, and were not written under the same conditions. 
His audiences at S. Giles and S. Paul s were not so con 
genial intellectually as the more educated audiences of the 
Court, and this probably reacted on his style ; he had to 
compose his sermons, rather than to make notes, with the 
consequence that in form they were rather dull and unadorned. 
Besides, he was less experienced, and perhaps had not yet 
gained the colloquial confidence of his later years. But 
perhaps there is a reason for the defect of his English style 
quite apart from this. Isaac Williams has accounted for his 
own defective style by the fact that as a boy he habitually 
thought in Latin, and his written English was a translation of 
Latin thoughts. 1 It is probable that the same was the case 
more or less with Andrewes, and that Latin was his language 
of soliloquy ; and he lived too habitually in the medium of 
other languages than his mother-tongue to leave his English 
style much chance. His sermons are full of Latin and 
Greek, and he gives precedence to the Vulgate in reciting 
his text. It was the habit of preachers of his day to inter 
lard their sermons with Latin ; and sometimes this degene 
rates into a mere trick with a result as ludicrous as that of 
Buckeridge s sermon at Andrewes funeral, in which the 
Latin seems often to be nothing but a quite gratuitous trans- 

1 Autobiography pp. 5, 21. 


lation of what is just going to be said in English. But this 
is not so with Andrewes ; his Latin and Greek and Hebrew 
has a reason, whether as the ipsissima <uerba of what he is 
quoting, or as adding something to the point and clearness 
and exactness of what he is saying. His Latin composition, 
in the Opuscula and the controversy with Bellarmin, is perhaps 
livelier and readier than his formal English ; but it is not the 
living, lucid, limpid tongue of the Middle Ages, but the ar 
tificial classicised Latin that resulted from the Renaissance. Of 
his Greek perhaps no specimen remains outside the Devotions. 
2. As an ecclesiastic Andrewes was the most notable 
man of his day in England. He was rising under Elizabeth 
and might earlier have taken the lead if he had been willing 
to accept the bishoprics that were offered him at the price of 
the sacrilege which he loathed, the sacrifice of their revenues 
to the Tudor rapacity. Under James I he soon found his 
level. His experience was varied and representative. As 
Catechist of his College, as Chaplain to the President of the 
North and to Whitgift, as Vicar of S. Giles and canon of 
Southwell, S. Paul s, and Westminster, and Dean of the last, 
and as bishop successively of Chichester, Ely and Winchester, 
he had experience of most of the possible spheres and con 
ditions of ecclesiastical life. And in them all he represented 
a new type which was emerging after the degradation of the 
preceding period. What the general standard was and what 
he thought of it, can be gathered from his Convocation 
sermon in I593, 1 where he holds up the mirror to the clergy, 
and especially to the bishops, and lashes their unworthiness 
their sloth and neglect and indifference, their want of learning 
and the ineptitude of their preaching, their servility to the 
great, their low standard of life, their laborious solicitude for 
their own interests and neglect of those of their flocks and of 
the good of the Church, their indifference as well about error 
in doctrine and life as about the edification of the faithful, 
their spoliation of the Church and venal dispensations and 
general rapacity, their scandalous ordinations, their simony 
and sacrilege and the prostitution of ecclesiastical censures. 
This, and more, is what men think of them, and he tells them 
that it is true, and warns them that men s eyes are on them, 
and that if they will not attend to their flocks, their flocks will 

1 Opuscula posthuma pp. 29 S*!^- 


soon attend to them. It is interesting to compare this sermon 
with Colet s famous Convocation sermon eighty years before. 
After sixty years of professed reformation, the state of things is 
very much what it was ; only Andrewes picture is darker and 
his chastisement more severe. From this, and from the in 
quiries in his Visitation Articles something can be gathered of 
what he thought the standard of clerical life ought to be and 
of what he aimed at in his own life. There is not much 
recorded of the details of his ecclesiastical life. To the 
generality he would chiefly be known as a preacher and as 
the great preacher of his day. He was a painful preacher, 
taking infinite trouble with his sermons ; he said of himself 
that if he preached twice in a day, he prated once. Of his 
sermons, besides the famous 96, there survive the 19 on 
Prayer and the Lord s Prayer, the 7 on the Temptation, a 
number of parochial sermons at S. Giles , and the lectures on 
the early chapters of Genesis given partly at S. Paul s, 
partly at S. Giles . Their learning and compact matter 
indicate the perhaps over-severe standard he applied when 
he complained of the ignorant ineptitude of contemporary 
preaching. But as the most notable preacher of his day, he 
used his opportunity to rebuke and counteract the auricular 
profession, as he calls it, of an age which exaggerated the 
importance of preaching, and to insist that the hearing of 
sermons is not the chief part of religious observance, and that 
the Word is the stimulus to devotion and is useless unless it 
issue in this and in its central highest act, the communion of 
the Eucharist. Perhaps the only detail of his spiritual minis 
tration which is explicitly recorded is that as Prebendary of 
S. Pancras, and therefore ex officlo Penitentiary, he attended 
in the north aisle of S. Paul s in Lent in readiness for any 
who desired to consult him. It is needless to say that this 
resulted in a charge of popery. In his sermon on Absolution 
he expounds the doctrine and bearing of the power of the 
keys. For the exercise of the key of knowledge he had 
qualified himself while at Cambridge and had become * well- 
seen in cases of conscience and acquired a reputation as a 
casuist. His sense of the neglect of this key he expresses in 
another sermon. * I take it to be an error . . to think the fruits 
of repentance, and the worth of them, to be a matter any 
common man can skill of well enough ; needs never ask 


St John or St Paul what he should do ; knows what he 
should do as well as St Paul or St John either. And that it 
is not rather a matter wherein we need the counsel and 
direction of such as are professed that way. Truly it is 
neither the least, nor the last, part of our learning to be able 
to give answer and direction in this point. But therefore 
laid aside and neglected by us, because not sought after by 
you. Therefore not studied, but by very few, quia nemo nos 
interrogat, because it is grown out of request quite. We have 
learned, I know not where, a new, a shorter course, which 
flesh and blood better likes of. To pass the whole course of 
our life, and, in the whole course of our life, not to be able to 
set down, where, or when, or what we did, when we did 
that which we call repenting ; what fruits there came of it ; 
what those fruits might be worth. And but even a little before 
our death (and as little as may be), not till the world have 
given us over, then, lo, to come to our quid faciemus ? to ask, 
"what we should do?" when we are able to do nothing. And 
then must one come, and (as we call it) speak comfortably to 
us, that is, minister to us a little Divinity laudanum, rather 
stupefactive for the present than doing any sound good ; and 
so take our leaves to go meet with ira Centura. This way, 
this fashion of repenting, St John knew it not ; it is far 
from his fructus dignos ; St Paul knew it not ; it is far from 
his opera digna. And I can say little to it, but I pray God 
it deceive us not. 1 In the i6th of his Visitation articles 
is an inquiry as to the violation of the seal of confession. 

In the sermons again Andrewes complains of the want of 
worship and its expression in his day. Now, adoration 
is laid aside, and with the most, neglected quite. Most come 
and go without it, nay they scarce know what it is. And 
with how little reverence, how evil beseeming us, we use 
ourselves in the church, coming in thither, staying there, 
departing thence, let the world judge. Why? What are 
we to the glorious saints in heaven ? Do not they worship 
thus? Off go their "crowns," down "before the throne 
they cast them," and " fall down " themselves after, when 
they worship. Are we better than they ? Nay, are we 
better than his saints on earth, that have ever seemed 
to go toe far, rather than to come too short in this 

1 Sermon Repent, and Fasting viii (i pp. 450 sq.). 


point. 1 Our religion and cultus must be uncovered, and a bare 
faced religion ; we would not use to come before a mean prince, 
as we do before the King of kings and Lord of lords, even the 
God of heaven and earth. " The four and twenty elders fell 
down before Him that sat on the throne, and worshipped Him 
that liveth for ever, and cast their crowns before His throne." 
The wandering eye must learn to be "fastened on Him" 
and "the work of justice" and "peace." The worship of 
the "knees" "to bow" and "kneel before the Lord their 
maker." Our feet are to " come before his face ; for the 
Lord is a great God and a great King above all gods." 
Jacob though he were not able to stand or kneel, yet because 
he would use some corporal service " leaned upon his staff 
and worshipped God." . . . This must be done as duty due 
unto God. 2 Accordingly, Andrewes was the ritualist of 
his day. In Prynne s indictment of Archbishop Laud, there 
is produced a plan of Andrewes chapel, and a description of 
his altar with its lights and cushions, the canister for the 
wafers and the basin for the oblations, the cruet for the * water 
of mixture, the credence and provision for the lavatory, the 
censer and incense-boat, copes and altar-cloths and veil. 3 
And in the Notes on the Book of Common Prayer* there is an 
elaborate ceremonial of the altar, which if carried out to-day, 
would perhaps even now be surprising. Henry Isaacson, 
Andrewes chaplain and biographer, remarks on the im 
pression produced by the worship of the chapel at Ely : * the 
souls of many that obiter came thither in time of divine 
service, were very much elevated, and they stirred up to the 
like reverend deportment. Yea some that had been there 
were so taken with it, that they desired to end their days in 
the bishop of Ely s chapel. 5 But he did not enforce his own 
standard of worship on other people ; he was * content with 
the enjoying without the enjoining. 6 

1 Serm. Gunpo-wder Treason ix (iv p. 374.). 

2 Serm. Temptation (v p. 554): cf. ib. pp. 60, 231, i p. 262, Ofus- 
cula posthuma p. 49 

3 See Minor Works pp. xcvii sqq. 

4 Minor Works pp. 151 sqq. Notice his frank assertion of the 
pagan analogues and origins of Christian ceremonies in A discourse 
of ceremonies (Cat. doct. p. 365 sqq.). 

5 Minor Works p. xiii. 

6 Fuller Church History xi 48. 


3. The saintly character of the good bishop was recog 
nised by his contemporaries. His * whiteness of soul in 
spired reverence ; and in the court of James I he alone 
could awe the royal chatterbox into some silence. 1 Those 
who knew him dwell upon his zeal and piety, as illustrated 
by his hours of private devotion, the worship of his chapel, 
and his strict observance of Lent and Embertides and the 
other fasts ; his charity and munificence, as exemplified by 
his large and ever-increasing and thoughtful alms during his 
lifetime, and his imaginative bequests, which were charac 
teristically minute in their application, on his death ; his 
fidelity in the discharge of his public duties, in the mainten 
ance and improvement of the property entrusted to him in 
his several benefices, in the distribution of his patronage, and 
his hatred of simony and sacrilege and usury, and in the 
exercise of the influence which his position gave him for the 
promotion of the right men ; his gratitude to his bene 
factors, in his care for them, their memory and their families ; 
his generous hospitality, especially to scholars and strangers ; 
his affability and geniality, his extraordinary kindness and 
* wonderful memory for persons and places, and his grave 
facetiousness ; and his modesty and humility. 2 

And all this was grounded in a large, clear and definite 
theology. From nescitis cometh no good ; without know 
ledge the soul itself is not good. Nescitis quid petatis no 
good prayer ; adoratis quod nescitis no good worship. And 
so, ignorant devotion, implicit faith, blind obedience all 
rebuked. Zeal, if not secundum scientiam, can not be 
secundum conscientiam. 3 His theology is the Catholic Faith, 
neither pared away on the one hand, nor embellished with 
questionable deductions on the other. Compass Sion and go 
round about her. For one Canon given of God, two testa 
ments, three symbols, the four first councils, five centuries 
and the series of Fathers therein, fix the rule of religion. 4 
So stated this might no doubt easily be criticised ; but in 
substance it represents the defensible position arrived at con 
sciously or unconsciously by the English Church. It repre- 

1 Ib. 46. 

2 See Minor Works pp. xii-xxv. 

3 Serm. Gunpowder Tr. Hi (iv p. 150). 

4 Opuscula p. 90 ; Respons. ad Bellarm. p. 26. 


sents to Andrewes the proportionate Catholic religion what 
he fought for in the confusions of his time, distinguishing it 
on the one hand from vain speculations and intrusions into 
what we do not and can not know, from vain imaginations 
and idiolatries positive and negative, and on the other from 
dubious deductions claiming to be of faith. There are for 
him such things as principal doctrines, and there is no prin 
cipal dogma in which we do not agree with the Fathers and 
they with us. 1 Everything is not on the same level and 
equally essential. And so Blessed be God that among 
divers other mysteries about which there are so many mists 
and clouds of controversies raised in all ages and even in this 
of ours, hath yet left us some clear and without controversy ; 
manifest and yet great ; and again great and yet manifest. 
So great as no exception to be taken ; so manifest as no 
question to be made about them. Withal, to reform our 
judgments in this point. For a false conceit is crept into the 
minds of men, to think the points of religion that be manifest 
to be certain petty points scarce worth the hearing. Those 
yea those be great and none but those, that have great 
disputes about them. It is not so : TO, ptv dvayKaia &c. 
Those that are necessary He hath made plain : those that 
are not plain, not necessary. What better proof than this 
here ? [i Tim. iii 1 6.] This here a mystery, a great one 
religion hath no greater yet manifest and in confuso with 
all Christians. Zachary s prophecy and promise touching 
Christ, wherewith he concludeth his Benedictus (we hear it 
every day) shall not deceive us for this mystery: He came 
"to guide our feet into the way of peace." A way of peace 
then there shall be whereof all parts shall agree, even in the 
midst of a world of controversies. That there need not such 
ado in complaining, if men did not delight rather to be tread 
ing mazes than to walk in the ways of peace. For even still 
such a way there is, which lieth fair enough and would lead 
us sure enough to salvation, if leaving those other rough 
labyrinths we would but be " shod with the preparation of 
the Gospel of peace." Yea further the Apostle doth assure 
us that if whereunto we are come and wherein we all agree, 
we would constantly proceed by the rule, these things wherein 
we are " otherwise minded," even them would God reveal 

1 Respons. ad Bellarm. p. 70. 


unto us. That is he maketh no controversy but controversies 
would cease, if conscience were made of the practice of that 
which is out of controversy. And I would to God it were 
so, and that this here and such other manifeste magna were in 
account. With the Apostle himself it was so ... in that 
having been " ravished in spirit up to the third heavens and 
there heard wonderful high mysteries past man s utterance " ; 
yet reckoned he all those nothing in comparison of this plain 
mystery here, nay " esteemed himself not to know anything 
at all " but this. l In broad outline the theology which he 
preached, and in which he apparently hoped that the practice 
of that which is out of controversy would generally issue, is 
the Creed, professed by a Catholic Church, wherein the 
Holy Ghost, through a ministry of apostolic succession and 
divine right, 2 regenerates men in baptism, confirms them by 
the imposition of hands, absolves them by a second imposition 
of hands, in the exercise of the keys, the Church s act, by 
which God ordinarily proceedeth 3 ; feeds them with the 
body and blood of Christ our Lord in the most holy mysteries 
of the Eucharist, which impart what they represent, in which 
there is at once a sacrifice and a communion. 4 In the Church, 
men, not trusting in their own righteousness, 5 are to 
live in faith and hope and love, in a disciplined life of peni 
tence and its fruits and obedience to the commandments, in 
prayer and fasting and almsgiving, bringing forth the fruit of 
the Spirit in order, peace and comeliness. With this as the 
clue he was free to range over the broad field of Holy Scrip 
ture and literature and experience, and to illustrate and 
expand and embellish it with all that knowledge and imagi 
nation could find there. In this he looked for that peace, 
of which he was avidior fortasse quam par est. 6 In an 
age when men were for penetrating the mysteries of the 
divine predestination and making it the substance of religion, 
Andrewes strove to call them back to the plain mystery 
of the Faith, and avowed that in the 16 years since he was 

1 Serm. Nativity iii (i p. 35); cf. ib. xi (i p. 191). 

2 Opuscula posthuma, pp. 183, 187; Serm. Absolution (v 92). 

3 Serm. Pent, v (iii 191), Absolution (v 93). 

4 Serm. Res. xii (ii 402), Nati-v. xii (i 213); Rci. vii (ii 300), 
Imagin. (v 66 sq.) ; and conclusions of Christmas, Easter, and Whit 
sunday sermons passim. 

5 See Serm. Justification (v. 106 sqq.). 6 Opuscula posth. p. 48. 


ordained priest he had never ventured to discuss publicly or 
privately, or to preach on, predestination. 1 In an age which 
prated of faith, he insisted that the value of faith lay, not in 
itself, but in its object and its moral issues and the effort it 
inspires : of itself it is but a bare act, faith ; a thing in 
different: the virtue and the value of it is from the object it 
believeth in ; if that be right, all is right 2 : neither fear, if 
it be fear alone, nor faith, if it be faith alone, is accepted of 
Him : 3 we must not lie still, like lumps of flesh, laying all 
upon Christ s shoulders. 4 In an age of new ecclesiastical 
systems, he was content, and more than content, with the 
traditional system as he found it represented in the English 
Church, in so far as that was true to itself. 


The purpose of recalling all this is to suggest what is likely 
to be found in the Preces and to indicate what is in fact 
found there and illustrate it by anticipation. 

For the Preces are in a measure an autobiography. In 
his prayers, Andrewes is real, actual, detailed. He recounts, 
in thanksgiving and intercession, his circumstances and the 
conditions of his time : his devotion is brought to bear on his 
experience, and is marked by the absence of all vagueness 
and mere generality. He commemorates his birth in the 
City, of honest parentage, in soundness of mind, senses and 
limb, in * competent state and honest fortune, so as in 
after life never to have occasion either to flatter or to 
borrow ; in times of peace, such as it was in the middle 
of the 1 6th century; his baptism at All Hallows and his 
religious bringing up ; his two schools and gentle masters ; 
his College and the benefactors to whom he owed his educa 
tion ; his attentive pupils and likeminded colleagues, 
sincere friends and faithful servants, and all who had 
been of use to him by their writings, sermons, conversations, 
examples, rebukes, injuries. He remembers an impressive 
event, like the earthquake of 1580; and to the end gives 

1 Judgment of the Lambeth Articles (Cat. doct. p. 294). 

2 Serm. Pent, xiii (iii 345) ; cf. S. Giles Lectt. p. 544. 

3 Serm. Pent, xii (iii 337). 

4 Serm. Tempt, (v 483). 


thanks and prays for all the cures and benefices he had held, 
and the souls who had been committed to his charge. And 
behind it all, he recalls his spiritual experience and his sense 
of the divine care and patience ; his calling, recalling and 
further recalling manifold, God s forbearance, longsuffering 
and long longsuffering, many times, many years. x 

And as the background of his own life, we catch sight of 
the large conditions of the world and the Church, the 
England and the Europe, the English Church and the 
Christendom, of his day. There is the Catholic Church and 
the unreclaimed world of pagans, Turks, Jews beyond 
demanding her increase ; the long schism of East and 
West : the Eastern Church under the heel of the barbarian 
and crying for deliverance and reunion ; Western Christen 
dom, torn and dislocated by the calamities of the i6th cen 
tury, needing readjustment and pacification ; the British 
Church, keeping indeed * that which was committed to 
her, teaching the way of peace, maintaining, in theory at 
least, order, stability and comeliness, with pastors according 
to God s heart as compared with those of the earlier years 
of Elizabeth ; and yet not to be idealised, but all too im 
perfect in her attainment and wavering in her hold, and 
needing just the prayer for the restoration of the things that 
are wanting and the strengthening of the things that remain, 
which were ready to vanish away 2 ; a Christendom beset by 
the * evils and troubles which he probes and satirises and 
chastises in the Sermons -private interpretation, and innova 
tion, the teaching of strange doctrine and doting about ques 
tions and making endless strifes, the dangers of heresies and 
schisms and scandals, of subservience to the civil power, 
indifference and contempt, arbitrary rule, robbery and simony 
and sacrilege, sectarianism and ignorance and the upstart 
pride of an unlearned clergy, and a meddling and censorious 
laity. 3 And in the civil sphere he has his eye on the com 
monwealths of the world and on his own, and their several 
estates and institutions ; kings and lords and commons, magis 
trates, army and navy, education and commerce, farming, 
handicrafts, even the beggars. As an Englishman, we can 
see in him the glow of the pride and joy of the later years of 

1 Pp. 14, 61, 85 sq., 223 sqq., 272. 

2 Pp. 36, 60. " 3 Pp. 243, 268 


it sometimes leaves something to be desired in point of 
correctness ; and in particular he shares with his contem 
poraries, the translators of the Authorised Version of the 
New Testament, a curious elementary defect in his inability 
to manage the combination of article, adjective and substan 
tive, and seems unconscious that 6 avdpuiroc, ayados cannot 
mean the good man. 

Like much of the Sermons, the Preces are not original. 
In the whole mass of them there are comparatively few lines, 
perhaps none,, that, considered apart, are wholly original: they 
are for the most part a mosaic of quotations. What has been 
said of Gray as a poet can be said, mutatis mutandis, of 
Andrewes as a devotional writer : Gray, if we may believe 
the commentators, has not an idea, scarcely an epithet, that 
he can call his own ; only the quotation must be continued 
and yet he is, in the best sense, one of the classics of 
English literature. He had exquisite felicity of choice ; his 
dictionary had no vulgar word in it, no harsh one, but all 
culled from the luckiest moods of poets, and with a faint but 
delicious aroma of association ; he had a perfect sense of 
sound, and one idea without which all poetic outfit (si absit 
prudentia) is of little avail that of combination and arrange 
ment, in short, of art. l 

The range of his materials and the use he makes of them, 
if it is inadequate to represent, yet suggests and illustrates, 
his learning. He seldom indicates the sources of his matter. 
The MSS. have a few original scriptural references; the 
greater part of the Harleian MS. gives the scriptural refer 
ences with considerable fulness ; and Drake has added a large 
number of references, one patristic, a few liturgical, the rest 
scriptural, in Wright s MS. Dr Lamphire gives a great 
many, mostly scriptural, in the Latin of the First Part ; in 
the Second Part, the general indications of authors, some 
times misplaced, in the Reflexions on the several departments 
of devotion, seem to be original ; but whether the references 
throughout the Second Part are original or are due to the 
editor cannot be determined. Later editors have dealt more 
fully with the scriptural sources ; but no one seems to have 
attempted to trace the sources at all exhaustively. It is of 
course a task of some difficulty, and it must be more or less 
1 J. R. Lowell My Study Windows, Carlyle. 


a matter of accident, to distinguish them, nor is it always 
possible to say from which of two or more sources a given 
phrase or suggestion is in fact derived. But it is possible to 
indicate generally the range and character of the sources. 

The first and principal source is Holy Scripture. For 
Andrewes devotion is the purpose of Holy Scripture. * Thou 
hast magnified i. thy Name and 2. thy Word above all things ; 
I. His Name, and 2. His Word. His Name for our in 
vocation, his Word for our instruction. And these two, as 
they are the highest things in God s account, so are they to 
be in ours. Not the Word only, which carrieth all away in 
a manner in these days, but his Name also no less. For in 
the setting them down, the Holy Ghost giveth the first place 
to the Name. . . . And the very hearing of the Word 
itself is that we may call upon His Name. Ho<w shall they 
call on his Name whom they have not heard ? Ho<w shall they 
hear without a preacher ? So that preaching and hearing of 
the Word are both ordained for the calling on of this Name. x 
Accordingly Andrewes uses the whole Scripture as a treasury 
of devotion. William Law has said, * If [people] were to 
collect the best forms of devotion, to use themselves to tran 
scribe the finest passages of Scripture-prayer ; if they were to 
collect the devotions, confessions, petitions, praises, resigna 
tions and thanksgivings which are scattered up and down in 
the Psalms and range them under proper heads as so much 
proper fuel for the flame of their own devotion ; if their 
minds were often thus employed, sometimes meditating upon 
them, sometimes getting them by heart and making them 
as habitual as their own thoughts, how fervently would they 
pray, who came thus prepared to prayer. 2 This on a large 
scale was Andrewes method, and it is likely that Law had 
the Preces in view when he wrote. Anyone who knows 
anything of the Sermons will recognise Andrewes astonishing 
knowledge of the Bible, in its original texts and in its prin 
cipal versions and in its minute details, and his spontaneity 
and dexterity in the use of it. And the same is observable 
in the devotions. In the Greek parts of them he uses of 
course the original of the New Testament ; and for the Old 

1 Serm. Justification (v 1 07). 

2 Serious Call xiv, quoted in this connexion by Dr A. Whyte in 
Lancelot Andre-wei p. 34. 


Testament he uses the Septuagint version, but here he fre 
quently corrects the text by the Hebrew, or uses the Hebrew 
instead of or in addition to the Septuagint. In the Latin 
prayers, while his basis is the Vulgate, he habitually corrects 
it by the originals, or renders these anew, with or without 
reminiscences of the Vulgate in his mind. There is the same 
range of quotation as in the Sermons, the same imaginative 
skill in combination, the same appreciation of symbolical 
language, the same pregnant use of types. And in fact at 
times a commentary is needed to elucidate his meaning. 
Happily he generally supplies it somewhere in his other 
works ; but sometimes it is impossible to be sure that one has 
caught his meaning or got to the bottom of an allusion, since 
his application of some passages seems to be determined by 
some ancient or mediaeval comment on them or use of them. 
His quotations and allusions range over nearly all the books 
of the Bible : of the Old Testament all are used except 
perhaps Ruth, Obadiah, Nahum, Zephaniah and Haggai ; 
of the Deutero-canonical books all but i and 2 (3 and 4) 
Esdras, the additions to Esther, Susannah, Bel, and the 
Maccabees and here again he is making an implicit protest 
against the puritan * imagination that will tolerate no use of 
the Apocrypha ; l of the New Testament he uses all the 
books except Philemon, and the 2nd and 3rd Epistles of 
S. John. The Preces point the way to a devotional con 
cordance to the Bible ; Andrewes develops whole subjects 
and turns them round, as it were, and observes them on all 
sides by collecting and arranging the allusions contained in 
the Holy Scriptures ; he collects materials for whole depart 
ments and disposes them for meditation. And he thinks in 
terms of the Bible and its typical figures. The evils and 
difficulties in Church and State alluded to above, are mostly 
recounted, not in abstract terms, but in the concrete form of 
the typical figures of Holy Scripture Asshur, Jeroboam, 
Rehoboam and the rest. 2 And so it is elsewhere ; like the 
Sermons the devotions are a study in the symbolism of the 
Bible ; he delights in it and means something quite definite 
by it ; it is no cover for vagueness or looseness of thought, 

1 Serm. Worshipping of Imaginations (v. 6l). 

2 Below, pp. 243, 268. 


but a deliberate form of expression. In short, he has 
brought the Sacred Scriptures in detail into definite rela 
tion with actual experience, and has studied them in this 
relation till he has found them typical throughout and in 

Next, Andrewes used existing devotional collections 
those of the Synagogue, of the Eastern Church and of Latin 
Christendom. He uses them freely, either quoting them at 
length, or weaving together lines, phrases, words, picked up 
here and there over a whole book. But it is not merely a 
matter of direct quotation ; he knows how to follow up a 
clue or a suggestion and to construct new forms on old 
models. And here as elsewhere, he freely modifies and 
adapts his material to the purpose he has in view. 

The Prayers of the Synagogue had been frequently printed 
from 1485 onwards. Andrewes uses the rite of the Spanish 
Sephardim, in some points of detail differing from that of 
the German Ashkenazim, which has been adopted by the 
modern United Synagogue. His use of this source is not 
very frequent and is confined mostly to the prayers for Sunday 
and one or two of the forms of thanksgiving. 1 

Of the Greek Service-books he makes large use. They 
were easily accessible in his day ; and in his own library 
he possessed the edition of the liturgies of S. James, S. Basil 
and S. Chrysostom published at Paris in 1560 by Morel 
under the title Asiroupyiai ruv ctyiuv varspuv ; the Triodion, 
containing the proper of Lent and the three preceding weeks, 
of 1614; the P entekostarion (the proper of Eastertide) of 
1602 ; and the Menaea (the service of the immovable feasts) 
of 1 599-1 6 14.2 Of these he uses the first frequently, and 
the rest probably more often than it has been possible to trace, 
since they form so considerable a literature that it is difficult 
to note particular quotations. But the Horologion, which 
corresponds to the Western Breviary and was published 
frequently from 1 509 onwards, has left a marked and easily 
recognised impress on the Preces. 

Of the Latin Service-books, he makes some use of the 
Missal, of which he possessed copies according to the York 

1 Below, pp. 53-55, 201 sqq., 226. 

2 See Minor Works, pp. cxv (126), cxviii (309, 310). 


and the Roman uses, 1 of the Manual or Ritual, of which he 
possessed a MS. copy according to the use of York, 2 and of 
the Breviary. But his principal source among the Latin 
books was that which was variously known as Horae beatae 
Mariae virginis, The Primer, Horarium, Encheiridion or 
Hortulus animae. This book consisted essentially of the addi 
tional offices which from the ixth century onwards became 
the customary supplement to the Services of the Canonical 
Hours, viz. the Offices of the B.V.M. and of the Dead, 
the Litany, and the Penitential and Gradual Psalms. 3 In 
the xvth century at least it was amplified by the addition of 
further devotions, traditional or new, Latin or vernacular, 
varying from country to country and from edition to edition, 
till it became a complete book of private prayers, the proto 
type of the manuals of daily devotions of modern times. In 
the xvith century in England it was several times reformed ; 
and a reformed and authorised Roman Horae was issued in 
1571. Andrewes used one of the editions of the Sarum 
Horae published at Paris for Fr. Byrckman in 1511 and 
onwards, 4 and apparently also some other edition, perhaps 
one of the Prymers of 1537. 

Besides these public or official collections, Andrewes ap 
parently used directly or indirectly the more strictly private 
collections which were current under the names of S. Augus 
tine and S. Anselm ; like the Meditations, the Soliloquies and 
the Speculum attributed to the former, a somewhat formless 
accumulation of intense mediaeval monastic devotion 5 ; and 
the Prayers and Meditations of the latter, which he certainly 
sometimes quotes through the medium of the Horae, and pro 
bably also directly. He certainly also made some use of the 
Golden Litany, a fine mediaeval pleading of the Life and 
Passion, Resurrection and Ascension of our Lord ; and of 
the Golden Legend, a companion to the Christian year, con 
taining instructions on the seasons, fasts and festivals, and the 
lives of the Saints, compiled by Jacobus de Voragine in about 
1275 and printed in 1470 and frequently afterwards. It 

1 See Minor Works, p. cxv (127, 128). 2 Ib. pp. cxv, cxviii. 
8 Mr Edmund Bishop in Mr Littlehales edition of The Primer 

4 These editions alone contain the tone Jesu, p. 169 below. 
8 See Opera S. Aug. ed. Bened. vi app. pp. 83, 103, 146. 


was translated from the French version into English by 
William Caxton and published in I483. 1 

It is needless to say that the Book of Common Prayer 
has contributed something to the Preces ; but beyond this but 
little use is made of xvith century materials. 

Besides Holy Scripture and the directly devotional in 
heritance of the Church, Andrewes draws more or less on a 
long list of writers. It is not possible to enumerate them 
exactly, since it is not always possible to say from which of 
several authors, who repeat one another, he quotes a particu 
lar passage ; but his sources include the Rabbinical writings ; 
the ancient Fathers and lights of the Church in whom the 
scent of this ointment, of the Holy Ghost, was fresh and 
the temper true : on whose writings it lieth thick, and we 
thence strike it off and gather it safely 2 : S. Irenaeus, Ter- 
tullian, S. Cyprian, Arnobius, Lactantius, S. Jerome, S. 
Ambrose, S. Gregory of Nazianzus, S. Gregory of Nyssa, 
S. John Chrysostom, John Cassian, S. Augustine, S. Cyril 
of Alexandria, S. Fulgentius of Ruspe, Bede ; mediaeval 
writers like Theophylact, S. Bernard, Peter Lombard, S. 
Thomas Aquinas, Archbishop Bradwardine, Jean Gerson 
and the notes below will suggest allusions to others ; and 
pagan authors, Euripides, Cicero, Seneca as the Apostles 
used them to provoke Christian men to emulation, by shewing 
them their own blindness in matter of knowledge, that see 
not so much as the heathen did by light of nature ; or their 
slackness in matter of conversation, that cannot be got so 
far forward by God s law as the poor pagan can by his 
philosophy. 3 

Consequently the Preces fall into line with the traditional 
system, and are for private devotion, only even more com 
prehensively in respect of their sources, what the Book of 
Common Prayer is in its way for the Church. They repre 
sent for the individual what it was the mission of Andrewes 
and his fellows to vindicate for the English Church the 
inheritance of all the past, criticised by the best spirit of the 
Renaissance, adjusted to the proportion of Holy Scripture, 
and adapted to the needs of the present. 

1 Caxton s version has been edited by Mr F. S. Ellis in the 
Temple Classics, 1900, J vols. 

2 Serm. Pentecost, x (iii 287). 3 Serin. Imaginations (v 62). 


It was noticed above that Andrewes had an interest in 
natural history, which was recognised by Bacon as not wholly 
amateur. 1 In the words of his biographer, he would often 
profess that to observe the grass, herbs, corn, trees, cattle, 
earth, waters, heavens, any of the creatures, and to contemplate 
their natures, order, qualities, virtues, uses, etc., was ever to 
him the greatest mirth, content, and recreation that could be : 
and this he held to his dying day. 2 This side of his mind 
is also represented in the Preces. Each day of the week he 
commemorates the work of the day in creation, using the first 
chapter of Genesis as a framework in which to review the 
spectacle of nature, dwelling upon its details in language 
generally borrowed from other parts of the Bible. As pre 
bendary of S. Paul s he chose the first four chapters of 
Genesis as the subject of a long course of lectures, which is 
still extant and in part forms a Hexaemeron like those of S. 
Basil and S. Ambrose. From these lectures it is clear what 
was the character of his interest in nature ; it was not ultimately 
scientific, but theological and moral. There is observation 
of the. whole and of details, within the limits characteristic of 
his times ; but it is used to illustrate the character of God 
and his operations, man and his duties. It is more like the 
interest of the Old Testament, than the modern scientific 
interest. He might say with Bacon, Thy creatures have 
been my books : but thy Scriptures much more. I have 
sought Thee in the courts, fields and gardens, but I have 
found Thee in thy temples 3 ; only he would add that he had 
found Him everywhere, and what he found in the temple he 
carried back to the fields. 

Andrewes scholarly temper, his sense of form and instinct 
for analysis, appears in the careful structure of the Preces. 
In his sermons on Prayer and in the Catechistical doctrine he 
has drawn out schemes of prayer in its several departments ; 
and in the Preces he has other schemes, and one in particular 
which is developed with great and even exhaustive fulness of 
detail and articulation. 4 And the devotions themselves are 
constructed on strict plan ; the more they are examined, the 
more close and exact the articulation is found to be. It is 
not only that in the general scheme of them the departments 

1 P. xxviii above. 2 Minor Works p. vi. 

3 Church Bacon p. 138. * Pp. iz sq. below. 


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of devotion are represented in their order ; but within these 
departments, the several acts imply a systematic use of the 
sources and are themselves articulated into their subordinate 
movements. The best specimen of external order and con 
struction is the morning prayers for the week, which form 
the principal part of the finished devotions of the Greek 
MSS. The structure of these will be apparent from the 
accompanying table ; and it will be seen that the whole is 
conceived on a plan, that the materials are used in a certain 
order, and that on several at least of the days certain subjects 
are more or less kept in view : Sunday, God perhaps 
suggested by the service of ordinary Sundays in the Breviary ; 
Monday, the Angels ; Thursday, one s own life ; Friday, 
the Passion ; Saturday, the Departed. 

But the structure is not merely an external scheme or 
framework : the internal structure is as close as the external. 
Andrewes develops an idea he has in his mind : every line 
tells and adds something. He does not expatiate, but moves 
forward ; if he repeats, it is because the repetition has a real 
force of expression ; if he accumulates, each new word or 
phrase represents a new development, a substantive addition to 
what he is saying. He assimilates his material and advances 
by means of it. His quotation is not decoration or irrelevance, 
but the matter in which he expresses what he wants to say. 
His single thoughts are no doubt often suggested by the words 
he borrows, but the thoughts are made his own, and the con 
structive force, the fire that fuses them, is his own. And 
this internal, progressive, often poetic structure is marked 
outwardly. The editions have not always reproduced this 
feature of the Preces, nor perhaps is it possible in any ordinary 
page to represent the structure adequately ; but in the MSS. 
the intention is clear enough. The prayers are arranged, not 
merely in paragraphs, but in lines advanced and recessed, so 
as in a measure to mark the inner structure and the steps and 
stages of the movement. Both in form and in matter 
Andrewes prayers may often be described rather as hymns. 1 

2. Andrewes character as a priest is reflected in the 
devotions ; they represent the background of his public 
ministry. If we consider him in the exercise of the praecipuum 

1 Cp. J. B. Mozley Bishop Andreives 1 Sermons in British Critic xxxi, 
Jan. 1842, pp. 189 sqq. 


munus epicoporum, as a preacher, it is not only that he ad 
monishes himself with the words of S. Fulgentius, that it is 
rather by the piety of his prayers for himself and his flock 
than by fluency of speech that he will secure a willing in 
telligent and teachable hearing ; that he can only deliver 
effectually what he has first received devoutly, and that it is 
only from the Truth that he can learn the truth ; or that he 
prays the Word of the Father to give him the word and 
take the veil from his heart and touch his lips ; but the 
Preces as a whole are closely related to the Sermons as a 
whole. It is a large part of the purpose of the notes of this 
edition to shew how close this relation is. The devotions 
are in fact an abstract of the sermons, the sermons a develop 
ment and expansion of the devotions. The things which he 
delivers to the Church are the things in which he habitually 
* exercises himself day and night ; they have been proved 
and tested in his own heart ; and the essence of his public 
teaching is distilled into suggestion for his own devotion. 

Two outstanding notes of the devotions correspond to 
two characteristics which have been noticed as recorded of 
Andrewes ministration his penitentiary work and his sense 
of worship. If we would understand in detail how he 
interprets the parts of penance contrition, confession and 
satisfaction and especially the first two of them the 
conditions required to be of the quorum remittuntur, l in the 
exercise of * the power of the thrice-holy keys it is in the 
great acts of penitence in the devotions that we can best find 
the interpretation ; acts so intense in their consciousness of 
sin and their depth of self-humiliation as to be beyond the 
scope of most, even of devout people, and to require some 
abatement if they are to be at all generally used. And the 
sense of worship which he tried to express in one way in 
the services of his chapel, is expressed in another way in the 
acts of adoration and thanksgiving, which are characteristic 
of the Preces. These, notable for their breadth and minute 
ness, their variety and definiteness, are the expression and the 
discipline of a temper of thankfulness and worship which is 
not only meet and right and the bounden duty of every man, 
but is also the condition of his taking his place in and mak 
ing his contribution to the common worship of the Church 

1 Serm. Absolution (v 98). 


and giving thanks in his own order. l It has sometimes 
been made a criticism on the Preces that they provide so 
small a proportion of devotion explicitly related to the 
worship of the Church in the Holy Eucharist and Com 
munion. And of course they make no claim to complete 
ness or proportion ; they are after all rather a collection of 
specimens and models, than a rounded whole. But it may 
be worth while to recall two considerations. First, that 
specific * devotions for holy communion are of comparatively 
recent origin. The current western Praeparatio and Gratiarum 
actioy which grew up from the early middle ages onwards for 
the use of the celebrant, consist essentially of certain psalms 
and prayers which have no necessary relation to communion 
except as they are directed to it by the intention of the 
supplicant; while the more specific prayers, which are 
appended to the original forms, are attributed to S. Thomas 
Aquinas and S. Bonaventura in the I3th century, and the 
so-called Prayers of S. Ambrose, now distributed over 
the days of the week, are also attributed to S. Anselm, 
and certainly with more probability, since they bear the 
impress of the i rth century rather than of the 4th. 2 And 
secondly, what the Church requires of communicants is not 
so much any exceptional form of devotion, as the tempers 
and virtues which form the basis and spring of the Christian 
character faith and hope and love, penitence and thankful 
ness ; and the normal preparation for communion is the 
exercise of these virtues. And in fact specific devotions 
for holy communion consist essentially of such acts, how 
ever their form may be affected by their immediate intention. 
The multiplied acts of faith and penitence and intercession 
and thanksgiving and petition for growth in grace in the 
Preces, therefore, largely supply the needs of the communicant. 
But the section devoted to the Holy Mysteries, drawn for 
the most part from the Greek Office of Preparation for 
Communion, provides a specimen of specific Eucharistic 

1 S. Clement of Rome i Cor. xli i . 

2 Thecorresponding^Greek Office, A.KO\ov0ia.TTJs ayias /teraX^ews, 
is no doubt also mediaeval ; in fact of the Euchologia contained in 
Dmitriewski s collection (Kiev 1901) the earliest copies which 
contain it are of the xvth. cent., though most of the material is 
of course older. 


devotion, in extent bearing a proportion to the whole book 
perhaps as great as that of the like section to the whole in 
the devotional collections with which Andrewes was familiar, 
and fuller in devotional significance than its mere length 
might suggest, since the long list of the ends of communion, 
with which Andrewes expands what he derives from his 
Greek source, 1 seems to supply points of meditation on every 
aspect of the mystery. 2 The whole section, it seems clear, 
is intended not only for use in preparation for communion, 
but also and more especially for use at the celebration of the 
Holy Mysteries ; and accordingly it has been distributed 
below under titles indicating its obvious intentions. It may 
be noted therefore that Andrewes provided for himself, as we 
all do more or less, a supplement to the Liturgy ; 3 in fact 
he * interpolated prayers from other rites ; and especially 
he restored that which is lacking, by adopting from the 
Orthodox Eastern rite the paragraph, following the recital 
of the Institution in the Consecration, We therefore re 
membering, the absence of any words corresponding to 
which forms a glaring and deplorable defect in the English 
rite since 1552; while happily it has been restored to the 
Scottish and American liturgies. 

The theology of the Preces is that of the Sermons. Each 
day of the week Andrewes summarises it, more or less at 
length, in an act of faith ; from Sunday to Wednesday in the 
Creed variously treated ; from Thursday to Saturday in creed- 
forms woven out of passages of the Sacred Scriptures. But 

1 P. 122 1. 26-123 1- J 4- 

2 The concluding paragrapks of most of the Christmas, Easter 
and Whitsunday Sermons contain masses of suggestion and material 
for meditation on the Eucharist in its relation to the mysteries 
commemorated on these festivals. 

3 Cp. Bp. Wilson Sacra prlvata Sunday : Private devotions at the 
altar, taken out of the most ancient Offices of the Church, to render 
our present Communion Service more agreeable to apostolic usage, 
and more acceptable (I hope) to God, and beneficial to all that 
partake thereof. Until it shall please God to put it into the 
hearts and power of such as ought to do it, to restore to us the 
first service of Edw. VI, or such as shall be more conformable to 
the appointment of Christ and His Apostles, and their successors. 
Which may the Divine Majesty vouchsafe to grant for His sake 
Who first ordained this Holy Sacrament. Amen. Cp. also Archbp. 
Benson Prayers public and private pp. 170 sqq. 


the fullest expression of it is in the expanded and meditated 
creed of the Harleian MS. 1 Here he gathers up and en 
larges his treatment of the Creed elsewhere: the conception 
of faith ; its object, God, revealed and operating in the 
Incarnation and Life and Passion and Resurrection and 
Ascension of our Lord, working in us by the Holy Ghost, 
in the communion of a Catholic Church ; its issue, a moral 
and spiritual growth corresponding to all the details of the 
divine revelation, each of which has some counterpart in the 
perfected Christian character. 2 And so he seems to assert 
once more, as he does more explicitly elsewhere, 3 the con 
viction that the Creed is central and all important, while 
what the men of his day mostly disputed about is at best 
secondary ; and that peace and unity is to be sought in the first 
place, not by the way of controversy or of the mere enforce 
ment of uniformity in secondary detail, but by a firm hold on 
what is central and in the main undisputed, and the positive 
and practical pursuit of its moral and spiritual issues. And 
it is in this sense that his Prayer for Unity * Guide our feet 
into the way of peace, etc., 4 is to be understood. 

3. Of the character of Andrewes, the devotions are neces 
sarily the monument. They represent as a whole what he 
was and what he aspired to be ; what men knew of him and 
what they could not know all the world s course thumb 
and finger failed to plumb. They shew us the background, 
the spring, the force and inspiration of his public life and 
activity, the root of what men recognised in him : his piety, 
a serene and filial faith, a profound penitence, a living hope, a 
passionate love of God and a longing to be true to all he 
knew of Him ; a large, detailed, imaginative charity, alive 
to all the varied conditions, needs and interests of peoples 
and individuals, resting on a keen alertness to all that ex 
perience had brought with it and the obligations created 
by it ; a gratitude alive to all that God had done for him, 
whether immediately or through men and through nature ; 
and a genial appreciation of life, its joys and its sorrows, and 
a belief in the possibility of its consecration. 

1 Below pp. 184 sqq. 2 Cp. Serm. Of doing of the tvord (v 200). 
3 See above p. xxxvi. 4 P. 259 : see note on the passage. 



The qualities and significance of the devotions have been 
often appreciated, and from different points of view. And 
perhaps enough has been said already to indicate their chief 
characteristics. But a few paragraphs may be devoted to 
recalling two or three suggestive points. 

And first, the method of the Preces is notable in two 
respects : first, in the orderly completeness with which they 
cover the departments of devotion the exercise of Faith, 
Hope, Charity, Penitence, Petition, Deprecation, Interces 
sion, Praise and Thanksgiving. 1 And perhaps this touches 
what most people are conscious of in their devotions a lack 
of completeness through the inadequacy of at least one or 
other department of what ought to cover every side of their 
being and be the outgoing of themselves to all that is within 
their imaginative range. Andrewes may teach us how in our 
measure to make our devotional life complete and to deter 
mine its proportions, not by our own tastes and feelings at the 
moment, but by an objective standard of what ought to be. 
And secondly, the method of the Preces is instructive in the 
use of sources. It suggests the spiritual use of our interests 
and the consecration of them, by the appropriation of what 
they supply to us to the purposes of devotion. To Andrewes 
literature and nature and experience were a field in which he 
gathered fuel for devotion ; in other words, he secured their 
moral and spiritual effectiveness by using what he found in 
them as the offering with which he drew near to God, through 
which he learned more of God and of his own possibilities. 
It is the trial of all our lives to bridge the interval between 
the world of everyday experience and the world of the spirit ; 
and one way of doing something to effect it is deliberately to 
carry over the best we find in the one into the chamber in 
which we do what we can to enter wholly into the other. 

In the second place, Andrewes detail may be noted, 
especially in the departments of Penitence, Thanksgiving 

1 In Sena. Go-wriet i (iv 7-9) he justifies and limits the place of 
Imprecation. The Imtitutiones pla has a section of Imprecation ; 
but this is not represented in the Preces. 


and Intercession. He had ancient and mediaeval models for 
this ; but perhaps in some respects he goes beyond his models. 
His Thanksgivings and Intercessions seem to embrace with 
more or less of explicitness every possible relation and cir 
cumstance of life. In his acts of Penitence he seems to 
strive to bring home to himself the seriousness of sin by 
every consideration he can bring to bear on it, to realise the 
mercy of God by the contemplation of every evidence he can 
find for it, and to appeal to it by every plea he can anywhere 
lay hold of. At the same time, in the matter of self- 
examination, where great minuteness may be, to some tem 
peraments at least, a snare and a peril, whatever may have 
been his own practice, and whatever he may imply in what he 
says in the Sermons, the only form contained in the Preces 
which has any appearance of completeness is not a detailed 
inquiry into particular sins, but the suggestion of a positive 
ideal by which to try ourselves. 1 Again, it may be thought 
that the Preces are defective in the scope of their petitions 
that there are many things we might naturally pray for, and 
many conditions in which we habitually find ourselves, which 
find no explicit recognition here ; in other words, that the 
section of * Comprecation is meagre in comparison with the 
collection of occasional prayers in ordinary devotional books. 
But perhaps this is no real defect. In our devotions we are 
deliberately withdrawing from the detail of life and getting 
time directly to seek first the Kingdom of God and His 
righteousness, to habituate ourselves to the point of view 
from which we are called to look at life, and to realise anew 
the spirit which ought to inform its details. And at least 
the Lord s Prayer, except for a fraction of one of its petitions, 
has in view only large spiritual ends, and takes no notice of 
the mass of detailed desires and particular circumstances, 
which we are only too ready to look upon as the first subject- 
matter of our prayers. And the familiar practice of using 
the Lord s Prayer as often as occasion requires or suggests, 
and applying it for ourselves by special intention to particular 
conditions, is a healthy one. Hallowed be thy Name, thy 
Kingdom come, thy Will be done covers and interprets all 
conditions in earth, as in heaven. 

1 Below p. 105. 


Another characteristic of the Preces is their compressed 
fulness, and the consequent demand they make on those who 
use them to do a great deal for themselves. It has been 
already noticed that for the most part they are a collection of 
select passages from the most sacred and authoritative sources, 
chosen, it may be assumed, for something in them which 
seemed to make them specially worth choosing and collecting. 
And these passages, so selected, are woven together into a 
close-textured whole, with the addition of no unnecessary 
words ; with the result that they give us little, if anything, 
but solid matter. And again the forms of prayer sometimes 
consist of lists of words, phrases, synonyms, topics, and this 
sometimes without context or any external connexion with 
what goes before or follows. Consequently the Preces 
challenge reflexion, and if they are to be used as profitably 
as they obviously may be, must generally be regarded as 
matter for meditation, and sometimes, if they are to be used 
at all, must be treated as germs left to us to develop, rather 
than as prayers which can be recited as they stand. And the 
external arrangement, isolating as it does, by the use of lines, 
the several steps which go to make up the movement, at once 
suggests and encourages this use of the devotions. 

And lastly, it may be added, the Preces are interesting. 
The feeling that this is so may be a personal one, which will 
not be generally shared. But at least, if a reminiscence may 
be pardoned, I can recall that one to whom I once gave a 
copy of Newman and Neale s version, told me that, on re 
ceiving it, he sat down and read the book through like a 
novel, for the interest of it. This is probably not the 
common fortune of books of prayers. But the solid matter 
of the Preces pri-vatae, the beauty of their materials, the 
picturesqueness and imaginativeness of treatment, their rela 
tion to the facts of the author s life, the originality and 
pointedness of their structural form, might well issue in 
such a result. 


In conclusion, a few notes may be added on the use and 
influence of the Preces. 


Archbishop Laud incorporates several passages in his own 
Devotions ; and he must have known the Preces apart from 
the Greek MS. which Andrewes gave him, since these 
passages are drawn from parts of the collection not contained 
in the Laudian MS. 1 Traces of their influence are perhaps to 
be recognised in Bp. Brian Duppa. 2 Bishop Ken possessed 
a copy of Drake s version (1682), which is preserved in the 
Library of the Cathedral Church of Wells. It shews no 
sign of much use, but its influence can easily be detected in 
his Manual of Prayers 2 William Law knew the book and 
extracted from it in his own papers ; 4 and it has been suggested 
above that the advice he gives in the Serious Call on the 
devotional use of Holy Scripture was suggested by the 
method of the Preces. 5 William Jones of Nayland recalls 
how George Home, when he was a very young man, as 
they were together upon a walk one summer s evening, 
shewed him that precious composition of Bishop Andrewes, 
the first copy of which occurred to him in the Library of 
Magdalen College ; 6 on which he set so great a value during 
the rest of his life, that while he was Dean of Canterbury, 
he published, after the example of the excellent Dean Stan 
hope, his predecessor, a handsome English edition of it. And 
he adds that it happened sometime after Mr Home had first 
brought the work into request, that a good number of copies 
of the Greek and Latin edition were discovered in a ware 
house at Oxford, where they had lain undisturbed in sheets 

1 See The private devotions of Dr William Laud, ed. Faber, Oxford 
1838, pp. 65, 146, 149, 150, 179, 185, 191 sqq., with which cp. below 
pp. ill 11. 7 sq. ; 134 1. 41-135 1. 8 ; 198 ; 273 11. 2-10 ; 32 11. 
26-31 ; 33 11. 37 sq. ; 34 11. 12-17 ; 31 11. 31-33 ; 147 11. 34, 36 sq.; 
148 11. i, 3, 184 sqq. With Laud pp. I sq., 5 sq. cp. Andrewes 
Minor Works pp. 148, 147. 

2 See A Guide for the Penitent, London 1660 ; reprinted in The 
Golden Grove . . by Jeremy Taylor, Oxford 1836 

3 See the Directions for those that are more gro-wn in years, esp. 
the penitential acts, where reminiscences of Andrewes are easily 

4 See Dr A. Whyte Characters and Characteristics of William Law, 
pp. 320 sq., 326 sq., where pp. 25 11. 28-30, 109 11. 33-39 below 
are quoted. 

5 P. xliii above. 

8 The 1682 ed. of Drake s version, still in the Magdalen 


for many years. 1 The saintly Alexander Jolly, bishop of 
Aberdeen, possessed copies of the editio princeps of 1675 
and the 1823 issue of Home s edition of Stanhope s version, 
which are preserved in the Library of the Edinburgh Theo 
logical College. After his wont, the bishop has used the 
flyleaves as a commonplace book of devotional extracts. 
But it is more especially since the beginning of the Oxford 
movement and the 78th of the Tracts for the Times ; that 
the influence of the Preces has been marked. Not only have 
they often been republished, as we have seen, in text and trans 
lation, in whole and in part, but they have contributed largely 
to the compilation of a multitude of devotional works, like 
Dr Hook s Private Prayers (1836), the Treasury of Devotion 
(1869), or Dr Pusey s posthumous Private Prayers (1883) ; 
and perhaps few books of prayers in any way related to the 
Oxford movement have been quite uninfluenced by the Preces. 
And they have been not only extracted from, but also imitated : 
they have given a suggestion of method which has been followed 
up : witness Supplications, Prayers, Intercessions and Thanks 
givings for the use of Church Watchers and Church Workers, 
edited by Nath. Keymer (Oxford, Movvbray, 1896), Mr 
Frere and Mrs Illingworth s Sursum corda (Oxford, Mow- 
bray, 1898), or the Greek passages in Archbishop Benson s 
posthumous Prayers Public and Private (London, Isbister, 
1 899 ) ; or again, An Horology, being a devout prayer for every 
hour of day and night, with a preface by Alfred Gurney 
(London, Skeffington, 1897), and Mr Newbolt s The Dial 
of Prayer, being devotions for every hour (London, Longmans, 
1897), consisting of Andrewes Dial, supplemented so 
as to cover the twenty-four hours. The Preces are fre 
quently quoted in Dr Pusey s Sermons ; they formed the 
subject of an acute literary criticism by James Mozley, 2 and 
of a splendid appreciation in their relation to Bishop Andrewes 

1 W. Jones Memoirs of the life, studies and "writings of the Right 
Reverend George Home D.D. late Lord Bishop of Norwich London 
1795, p. 80. I have been unable to find a copy of the first issue 
of Home s Stanhope, or the precise date of its publication. Jones 
adds that among his papers he found a MS. in which the Preces and 
the Manual for the Sick were combined, with improvements by the 
compiler and I wish all the parochial clergy in the nation were 
possessed of it. 

2 In British Critic xxxi, Jan. 1842, pp. 187-191. 


life by R. W. Church ; l Bishop James Woodford of Ely 
lectured on them in the series of lectures on Companions for 
the devout life at S. James Piccadilly in i8y6; 2 and Mr 
Ottley has devoted a chapter to them in his Lancelot Andreiues 
in the series of Leaders of Religion^ 

But their influence in the last three-quarters of a century 
has not been confined within the limits of the Oxford Move 
ment. And indeed it is impressive to recognise how wide 
their influence has been, and how a great devotional work 
can bridge over divergencies. Within a few years the Preces 
were translated and edited by a moderate, a leader of the 
* evangelical school and a leader of the Tractarians ; by 
Peter Hall in 1830, by Edward Bickersteth in 1839, and 
by John Henry Newman in 1840. Both Dr Pusey and 
Archbishop Tait used them habitually. 4 In the last few 
years they have been edited not only by Mr Medd, but also 
by Mr Veale, whose introduction and notes are sufficient to 
shew that he belongs to a school not in sympathy with that 
of Andrewes, and by Dr Alexander Whyte of the Free 
Church of Scotland. And at the same time it is noticeable 
and characteristic that it is the evangelicals of the English 
Church who are most reserved in their appreciation and most 
inclined to criticise in detail what they approve in general. 
Edward Bickersteth and Mr Veale find it necessary to make 
qualifications, while Dr Whyte is content to be enthusiastic. 

1 In Barry Masters in English Theology London 1877 ; reprinted in 
Pascal and other Sermons London 1896. 

2 5. James s Lectures: second series, London 1876. 

3 R. L. Ottley Lancelot Andreiues Lond. 1894, ch. x. 

4 Spiritual Letters of E. B. Pusey p. xii ; Benham Catherine and 
Crauford Tait pp. 85, 39Z ; cp. Davidson and Benham Life of Archbishop 
Tait vol. ii p. 596. The reference in the two latter is to the 
Manual for the Sick ; but Archbishop Tail s copy of the Preces 
tattered and worn with constant use is in the present Archbishop 
of Canterbury s possession. The copy of Peter Hall s yersion (1830), 
which Dr Pusey gave to Mrs Pusey on her birthday in 1836, is in 
the Library of the Pusey House. 


1. After most of this Introduction was in type, Mr 
Henry Willett of Brighton most kindly called my attention 
to, and allowed me to examine, a hitherto unnoticed MS. in 
his possession. The volume is a paper book of 158 pages, 
in size approximately 5^ x 4 in., bound in brown calf, tooled, 
partly in gold, with two clasps. On both covers are stamped 
the initials N. P. The text, which occupies 156 pages, 
with occasional blanks, is written in a professional hand, 
which may be dated 1640-1650. It bears no title, but is 
evidently an English translation of a collection of Bishop 
Andrewes devotions, and on examination it turns out to be 
closely related to Humphrey Moseley s Private Devotions by 
Lancelot Andrewes, published in 1647, which Drake s version 
was intended to displace. 1 Thus pp. 1-135, I 45~ I 5^ of the 
MS. are apparently identical with pp. 1-130 of 1647, and 
pp. 137-144 of the MS. with pp. 152-160 of 1647; in 
other words, the MS. reproduces nearly all of what the 
collection of 1647 has in common with later editions of the 
Preces, and omits pp. 131-151 and 161 to the end, most of 
which is of a different character and in part consists of 
extracts from the sermons. The MS. therefore contributes 
no new matter. Dr Macray has been good enough to suggest 
to me that the initials N. P. on the covers may be those of 
Nicholas Preston, who was prebendary of Winchester from 
1645-1664. In his preface to the 1647 book, H. Moseley 
says : It appeares not as yet who translated this manuall of 
devotions : . . it is not improbable that wee are indebted to 
the same hand for the translation, to whom we owe the 
originall ; since I could never yet learne that any have laid 
claim thereunto, scarcely a convincing argument. 

2. To the Prayers for Holy Communion, below pp. 121 
sqq., Drake adds as * not in the Greek, but in the Latin MS. 
(no longer extant) after p. 123 1. 30, Let me so receive 

1 See above pp. xxii sq. 



these mysteries, that I may be worthy to be ingrafted into 
thy body, which is the Church ; that I may become one of 
thy members, 1 and Thou my Head : that I may remain with 
Thee, and Thou with me ; that now, not I in myself, but 
Thou in me and I in Thee, and Thou my Head, may for 
ever continue in an indissoluble bond of love. Wash out the 
stains of my old and fresh sins ; never let any sinful spot 
abide where so pure sacraments have entered. 2 Through 
this sacred mystery, which I here call to mind, bury me, 
already dead to this world, with Thee in Thy grave ; and 
before p. 124 1. 13 It is good for me to hold me fast by 
God and to put my trust in the God of my salvation 
[Ps. Ixxiii 27]. 

1 Cp. Oral. S. Thomae Aq. Omnipotens sempiterne Deus, ecce 
accedo da mihi corpus unigeniti Filii tui. . . sic suscipere ut 
corpori suo mystico merear incorporari et inter ejus membra con- 

2 Canon missae Corpus tuum Domine ut in me non remaneat 
scelerum macula quern pura et sancta refecerunt sacramenta. 




1. What shall I do that I may inherit eternal life ? S. Mk. x 17 

a. Keep the commandments. S. Mt. xix 17 

2. What shall we do ? Acts ii 37 

b. Repent and be baptized every one of you. 3 8 

3. What must I do to be saved? Actsxviso 

c. Believe on the Lord Jesus Christ. 31 

4. What shall we do then ? S. Lk. iii 10 

a. He that hath \ tw coats 1 , let him impart to n 

( meat J 

him that hath none. (To the people) 

b. Seek no more than that which is appointed you. 13 

(To the publicans) 

c. Do violence to ) J * 

c i ] > no man ; 
accuse falsely J 

be content with your wages. (To the soldiers) 


PS. xcix 6 Samuel among such as supplicate. W* i] 

i Sam. xii 23 As for me, God forbid L z 

that I should sin against the Lord 
in ceasing to pray 

before Him for you, 
and to teach you the way, 

good and right. 

Acts v ; 4 But we will give ourselves continually to prayer 

and to the ministry of the word. 

P S ] xv 2 Thou that hearest the prayer, w * 

unto Thee shall all flesh come * : 

this also shall come. 

3 But my misdeeds prevail against me : 

o be Thou merciful unto my sins. 

p s . li 15 Thou shall open my lips, o Lord, 

and my mouth shall shew forth Thy praise. 



Thou art careful about many things: but one thing is S. Lk. X4i, 42 

But we will give ourselves continually to prayer and to the Acts vi 4 

ministry of the word. 
Watch ye and pray always, that ye may be accounted worthy S. Lk. xxi 36 

to escape the things that shall come to pass. 
Love the Lord all thy life and call upon Him for thy Ecclus. xiii 14 

Humble thy soul greatly : for the vengeance of the ungodly ib. vii 17 

is fire and worms. 

A man can receive nothing except it be given. S. Jo. iii 27 

If He prayed that was without sin, how much more ought S. Cyp. de tr. 

a sinner to pray : dom - 29 

but God is a nearer, not of the voice, but of the ib. 4 


More is done by groanings than by words : s - Aug. </. cxxx 

to this end Christ groaned, for to give us an ensample Beda expos. 

of groaning. * 

It is not that God desireth us to be suppliant or loveth that Arnob. adv. 

we lie prostrate : the profit thereof is ours and it sent 2? 

hath regard to our advantage. 

Prayer goeth up, pity cometh down. I s - Au ?-| *" "* 

God s grace is richer than prayer : God alway giveth more 90 F) 

than He is asked. * inLw *** 

God commandeth that thou ask, and teacheth what to ask, S. Amb. (?) 

and promiseth what thou dost ask, and it displeaseth 

Him if thou ask not : and dost thou not ask not 
withstanding ? 

Prayer is a summary of faith, an interpreter of hope. cp. Tertull. de 

It is not by paces but by prayers that God is come at. s ** ^ 

Faith poureth out prayer and is grounded in prayer. cp. S. Aug. 

sernt. cxv i 


Col. iv. 12 Therefore go on to labour fervently in prayers 
S. Lk. xviii i always to pray and not to faint 

J- iv2 3 in spirit and in truth. 

^S^jnffi" S F a i th i 8 the foundation and basis of prayer * : H 3 

(i 433 A) the foundation of faith is the promise of God. 

MSr^T " Lift up your hearts. 

M- 2 He that made us to live, the same taught us withal to 


Eccius. xxxv i 7 The prayer of the humble pierceth the clouds. 

*TI Pra y er is 

(xliv 11243) 



1. Time. 

Always : S. Lk. xviii i 

without ceasing : i Th. v 17 

at- all timpQ Ps - xxx iv I ; 

at an a ics. Eph vi jg 

He kneeled upon his knees three times a day and Dan. vi 10 
prayed and gave thanks before his God, as he 
did aforetime. 

In the evening and morning and noonday will I PS. iv 18 
pray and that instantly : and He shall hear 
my voice. 
Seven times a day do I praise Thee : Ps. cxix 164 

1. in the morning, a great while before day g. Mk. i 35 

2. when I was waking p s . ixiii ^ 

3. at the third hour of the day Acts ii 15 

4. about the sixth hour Acts x 9 

5. at the hour of prayer, being the ninth hour Acts iii i 

6. at the eventide Gen. xxiv 63 

7. by night, Ps. cxxxiv 2 

at midnight. Ps. cxix 62 ; 

Acts xvi 25 

2. Place. 

In all places where I record my name, I will come EX. xx 24 

unto thee and I will bless thee. 
Congregation. Secretly among the faithful and in the Ps. cxi T 

Closet. Enter into thy closet and when thou hast s. Mt. vi 6 

shut thy door pray in secret. 

Upper room. He went up upon the housetop to pray. Ats x 9 
Temple. They went up into the temple. Acts iii i 

Beach. On the beach. Acts xx ; 5 

Garden. In a garden. S. Jo. xviii i 

Bed. In their beds. Ps . cxlix 5 

Desert. In a desert. S. Mk. i 35 

Everywhere holding up holy hands without wrath and x Tim. ii 8 



3. Accompaniments. 

W o 

S. Ja. iv io i. a. Bending of the knee TT -i- 

, , ,. Humiliation. 

S. Mt. xvii 14 o. kneelmg-down 

S. Mt. xxvi 39 c. on the face : 

f soul is brought low, even unto the dust 

Ps. xhv 25 my < i 11 i i_ L j 

J \ belly cleaveth unto the ground. 

S. Jo. xixso; 2. Bo wing of the head : , 

1 Cor. vi 5 bhame. 
S. Ja. iv 9 downcastness 

S. Lk. xviij 13 ; 3. Smiting of the breast Indignation. 

2 Cor. vii ii . 

Job iv 14; 2 Cor. 4. Trembling Fear. 

Rom. viii 26 ; 5. a. Groaning * : Sorrow. 

b. joining of the hands 

S. Jo. xvii i ; 6. a. Lifting up of the eyes * T , , . 

2 Cor. vii ii , ij Vehement desire. 

Ps. cxii 2 ; i Tim. 6. hands 

ii 8 _ _ . _ 

i Cor. ix 27 ; 7. .burretting .Revenge. 

2 Cor. vii ii 



. V p 357 

The apostle saith PRAY WITH ALL MANNER OF PRAYER : Eph. vi 18 
therefore it is meet we should take notice how many kinds 
of prayer there are ; wherein the apostle guides us when he 
CESSIONS BE MADE. A preparation to prayer vi. 

tt.Doct.pioo fforourselves/ deprec . ation SUPPLICATION 



, f . f . /forourselves{ de P rec . atio 
~ . (petition-! Iprecation 

Prayer I.!* 1 \ for others ^ 

^thanksgiving GIVING OF THANKS. 


nit, V p 358 f confession of sins") 

rof sins -I supplication for 

[ pardon 
"confession^ fforpardoningour 

Prayer ~ r 0111 " selves 

Interces- 1 

sion J I benefits 


I f . sins 

l f nr KO^; Ki ^forothers. 

"j for bestowing his 


ffor our- 

0331 III 

n f Yea : LET IT COME UP Acts x 4 

I. Prayer 1 XT 

J ^JNay : LAST NOT AWAY PS. xxvu 10 

(of thanks : Song 
of praises : Hymn 
of Faith, of Hope, of Love. 


by day or by night : 

1. of penitence for evil things done, 

2. of gratitude for good things received : 

appertaining to special 
age 1 T an old man 

vocation Y if -{ in orders 
estate J ^ a bishop. 



o 3 i 5 

[S. Aug.] Serm. 

Ps. xxrii 10 

i. Address : 


ii. Confession of Sins 
lamentations : 
supplication : 

Ps. Ixvi 14, 


profession of penitence ; 

petition for pardon ; 


for the sake of or 
according to : 


or thus : 

profession of resolution, vow ; 
confession of weakness ; 
petition for grace ; 


iii. Confession of Faith : 

iv. Confession of Benefits : 
thanksgiving : Creation, 

nurture, government, 
preservation, disposal. 

passion and death 

V. Deprecation 
of sin, 
of punishment. 


vi. Comprecation 
of grace, 
of reward. 

vii. Intercession for the creation, 

the human race, 
the Church, 
the commonwealth, 
our own people, 
viii. Blessing. 

ix. Commendation.. 

L 5 VI 

| according to PS. n i, cxix 5 g 
i. I have sinned. I confess. Have mercy < .for the sake of p s . ixxix 9 

(. as Ps. cxix 132 

T T 10 f f r the sa ke of p s . ixxix q 

I purpose. I am weak. Succour < . 

( }n. Ps. xxxi i 

ii. Lord, I believe : help Thou mine unbelief S. Mk. ix 24 

increase littleness of faith. s. Lk. xvii 5 

iii. And now what is my hope ? Ps. xxxix 8 

Is it not Thou ? 
Truly my hope is even in Thee. 

iv. a. Open Thou mine eyes PS. cxix 18 

and I shall see : 

b. incline my heart 36 

and I shall fervently desire : 20, 131 

c. straighten my steps 133 

and I shall walk in the way of thy com- 35 


v. Let us beseech the Lord *. Gk. Lift. 

i. Creation, 

the human race, 

those aforetime fallen asleep, 

those in the body 

and compassed with infirmity. Heb. v 2 


2. Catholic, 

3. Bishops, 
orders of clergy, 

the Christloving people, 
our own. 

4. The commonwealths of the world, 

our own. 

5. Those Thou hast given the 

right to rule, 

/ counsel, 
\judicature : 
(civil control, 
\armed force : 
\succession : 


6. Nature, 

good offices received, 
ministry of carnal things : 

charge, aforetime-! S. Paul s 


diocese of Winton 

at present ^ Chapel Royal 
six colleges. 



Christian charity, 



mutual obligation, 

lack of leisure, 

entire want of intercessors, 
those in extremities, 
those assaying some achievement, 
those doing good works, 
those scandalised by me 
any while. 

i. Alleluia 


( give thanks unto the Lord 
\ Praise ye the Lord 

2. Destroy not Al-tashbeth 


3. Hosanna 



4. In the morning 
Of the evening. 

5. At lamplighting, 

By night. 

Ps. cxxxvi i 
Ps. cxxxv i 

Ps. cvi 5 
Ps. Ivii tit. 

Ps. cxviii 25 
S. Mt. xxi 9 

Cant, iii I 



Thou who hast put the times and seasons in thine own power : Acts i ^ : Horo- 
grant that we make our prayer unto Thee in a time psfxxxii 1 / 7 
convenient and when Thou mayest be found, 

and save us. 

Thou who for us men and for our salvation wast born at Nic. Creed 
dead of night : 

give us daily to be born again by renewing of the Christmas col- 
Holy Ghost, till Christ be formed in us unto a G ^. c |v i^ I Eph. 
perfect man, ivis 

and save us. 

Thou who very early in the morning while the sun was yet s. Mk. xvi 2 
arising didst rise from the dead : 

raise us up daily unto newness of life, Rom. vi4 

suggesting to us ways of repentance which Thyself Horolog. p. 474 

and save us. 

Thou who at the third hour didst send down thy Holy Horolog. p. 85 
Ghost on the apostles : 

take not away the same Spirit from us, [Ps. li u] 

but renew Him daily within us, 

and save us. 

Thou who at the sixth hour and on the sixth day didst nail Horolog. p. 93 
the sins of the world with Thyself on the cross : [Col. ii 14] 

blot out the handwriting of our sins which is 
against us and taking it out of the way 

save us. 

Thou who at the sixth hour didst let down a great sheet from Acts x u 
heaven to earth, a figure of thy Church : 

receive us up into it, sinners of the gentiles, Gal. ii 15 

and with it receive us up together into heaven, 

and save us. 


S. Jo. iv 52 Thou who at the seventh hour didst will that the fever should 
leave the nobleman s son : 

if aught abide of fever or of sickness in our soul, 
take it away from us also, 

and save us. 

Horolog. p. 135 Thou who at the ninth hour for us sinners and for our sins 

didst taste of death : 

Col. Hi 5 mortify in us our earthly members and whatsoever 

is contrary to thy will, 

and save us. 

Acts iii i Thou who hast willed the ninth hour to be an hour of 

prayer : 

hear us while we pray in the hour of prayer and 
make us to obtain our prayer and our desires, 

and save us. 

S. Jo. i 39, 41 Thou who at the tenth hour didst will thine apostle, whenas 
he found thy Son, to declare with great joy WE HAVE 


make us also in like sort to find the Messias and 
when He is found in like sort to rejoice, 

and save us. 

S. Jo. xix 38, 41 Thou who at eventide didst will to be taken down from the 
cross and buried in the tomb : 

take away our sins from us and bury them in thy 

Horowg. p. 473 covering with good works whatsoever we have 

committed ill, 

and save us. 

S. Mt. xx 6 Thou who didst vouchsafe even at the eleventh hour of the 
day to send men into thy vineyard and to fix a wage, 
notwithstanding they had stood all the day idle : 

do unto us like favour and, though it be late, as it 
were about the eleventh hour, accept us graciously 
when we return to Thee, 

and save us. 

S. Jo. xiii 2 ; Thou who at the hour of supper didst will to institute the 
S. Mt. xxvi 26 most sacred mysteries of thy body and blood : 


make us mindful of the same and partakers thereof, 
and that, never unto judgement but unto remission i Cor. xi 34 ; 
of sin and unto acquiring of the bequests of the s> Mt- xxri a8 
new testament, 

and save us. 

Thou who late in the night didst by thy breathing confer on S. Jo. xx 19, 22, 
thine apostles the authority as well to forgive as to 23 
retain sins : 

make us partakers of that authority, yet that it be 
unto remission, not unto retention, o Lord, 

and save us. 

Thou who at midnight didst awaken David thy prophet and Ps. cxix 62 ; 
Paul the apostle to praise Thee : 

give us also songs by night and to remember Thee job xxxv 10; 
upon our beds, 

and save us. 

Thou who with thine own mouth hast avouched that at S. Mt. xxv 6 
midnight the Bridegroom shall come : 

grant that the cry THE BRIDEGROOM COMETH may S. Jer. Ep. ixvi 
sound evermore in our ears, that so we be never 
unprepared to meet Him, Amos, iv 12 

and save us. 

Thou who by the crowing of a cock didst admonish thine s. Mt. xxvi 75 
apostle and make him to return to penitence : 

grant us also at the same admonition to do the same, 
to wit to go forth and weep bitterly the things 
wherein we have sinned against Thee, 

and save us. 

Thou who hast foretold that Thou wilt come to judgement S. Luke xii 46 
in a day when we look not for Thee and at an hour 
when we are not aware : 

make us prepared every day and every hour to be 
ready for thine advent, 

and save us. 



s - Lk - ? 8 Through the tender compassions of our God L 9 

the Dayspring from on high hath visited us. 
Ps> v 3 i . My voice shalt Thou hear betimes : 

early in the morning will I order my prayer and 

keep watch. 

Ps. ixiii i a. My God, my God, early will I seek Thee. 

Ps. Ixiii 7, 8 3. I have thought upon Thee when I was waking, 

because Thou hast been my helper. 

Ps. Ixxxvm 13 2> E ar ]y s h a ll m y prayer come before Thee. 
Ps. xc 14 3. O satisfy us with thy mercy and that betimes. 

Is. xxxiii 2 4. Be Thou our arm every morning : 

our salvation also in the time of trouble. 

Ps. cxliii 8 5. O let me hear thy lovingkindness betimes in the 


for in Thee is my trust. 



Thou who sendest forth the light, Greatest the morning, PS. xliii 3 , 
makest the sun to rise on the good and on V vulg- 

, ., S. Mt. V4S 

the evil : * 
enlighten the blindness of our minds with the 

knowledge of the truth : 

lift Thou up the light of thy countenance upon us, PS. iv ^ 
that in thy light we may see light,* Ps. xxxvi 9 

and, at the last, in the light of grace the light 
of glory. 


Glory be to God on high, Gloria / 

and on earth peace, exceisis 

goodwill towards men. 
We praise Thee, 

we bless Thee, 

we worship Thee, 

we glorify Thee, 

we give thanks to Thee 
for thy great glory, 
o Lord, heavenly King, 

God the Father almighty, 
o Lord the only begotten Son 

Jesu Christ, 
and o Holy Ghost. 
O Lord God, 

Lamb of God, 

Son of the Father, 
that takest away the sins of the world, 

have mercy upon us : 
Thou that takest away the sins of the world, 

receive our prayer : 
Thou that sittest at the right hand of the Father, 

have mercy upon us. 
For Thou only art holy, 

Thou only art the Lord, 
Jesus Christ, 

to the glory of God the Father. Amen. 



W 9 

Cp. Horolog. p. Glory be to Thee, o Lord, glory be to Thee. 


Horolog. p. 19 Glory be to Him that hath granted me sleep 

for repose of weakness, 
and for relief of the toils 
of this travailling flesh. 

LUt. s. Chrys. i . To enter on this and every day, 
Py^ 3 p a perfect holy peaceful healthful sinless day : 

let us ask of the Lord. 

Grant it, o Lord. 
2. An angel of peace, a faithful guide, 

a guardian of our souls and bodies, 
Ps. xxxiv 7 tarrying round about me,* 

and suggesting to me alway what things are 

wholesome : 

Litt. s. Chrys. let us ask of the Lord. 

& P 7a? p o 1 : 3- The forgiveness and the remission 
of all our sins 
and of all our offences, 

let us ask of the Lord. 

4. What things are good and expedient for our souls, 

and peace for the world, 

let us ask of the Lord. 

5. To accomplish the residue of our lifetime 

in repentance and godly fear, 
in health and peace, 

let us ask of the Lord. 

Phil, iv 8 6. Whatsoever things are true, whatsoever things are honest, 

whatsoever things are just, whatsoever things are pure, 
whatsoever things are lovely, whatsoever things are of 


good report, if there be any virtue and if there be 
any praise, that we may think on these things * 
and practise these things, 

let us ask of the Lord. 

7. That the end of our life be Christian, Litt - s - 

sinless, shameless, 

and (if it like Thee) painless, 

and a good defence at the appalling and fearful judge 
ment-seat of Jesus Christ our Lord, 
let us ask of the Lord. 

p. 93 ; S. Ja. 
pp. 10, 29 


Superessential essence, nature uncreate, 

Framer of the universe, 
I set Thee, Lord, before me, 

and to Thee I lift up my soul: 
I worship Thee kneeling upon my knees, 

and I humble myself under thy mighty hand: 
I stretch forth my hands, 

my soul gaspeth unto Thee as a thirsty land : 
I smite upon my breast, 

and 1 say with the publican 
God be merciful to me the mere sinner, 

the chief of sinners : 
to the sinner beyond the publican, 
be merciful as to the publican. 

Father of mercies,* 

I beseech thy fatherly compassionateness, 
despise me not I . an unclean worm, 

2. a dead dog, 

3. a rotten carcase. 

1. The workmanship of thy hands despise not. 

2. Thine own image despise not, 

albeit bearing brands of sin. 
Lord, if Thou wilt Thou canst make me clean : 
Lord, speak the word only and I shall be made clean. 
And Thou, my Saviour Christ, Christ my Saviour, 
Saviour of sinners, of whom I am chief,* 

despise me not ; 
the price of thy blood, 

Dion. Ar. de div t 
nom. i p. 439! 
Horolog. p. 43 

Ps. xvi 9 
Ps. xxv i 
S. Mk. xv 19 
i S. Pet. v 6 
Ps. cxliii 6 

S. Lk. xviii 13 

i Tim. i 15 
S. Lk. xviii 13 

2 Cor. i 3 

Cp. Lay folks 

mass book p. 


2 Sam. ix 8 
Isa. xiv 19 vulg. 
Ps. cxxxviii 8 ; 

Evcholog. p. 

Horalog. p. 47 

S. Mt. viii 2 

i Tim. i 15 


thy namesake, despise not, 

despise me not, o Lord : 
Horae f. 59 but look upon me 

with those eyes of thine 
wherewith Thou didst look upon 

the Magdalene at the feast, 
Peter in the hall, 
the robber on the rood : 
so that 

with the robber I may beseech Thee humbly 
Remember me, Lord, in thy kingdom : 
with Peter I may weep bitterly, 
jer. ix i and o that mine eyes were a fountain of tears 

that I might weep day and night : 
S. Lk. vii 47, 48 with Magdalene I may hear Thee saying 


and with her may love much, 

because many sins, because many times so many 
are forgiven me. 

Lit. s. ja..v.$ And Thou allholy and good and quickening Spirit,* 

despise me not : 
Gen. ii 7 th y br eath,* 

thy holy things, despise not : 
p s . xc 13 but turn Thee again, o Lord, at the last 

, fbe gracious unto^j , 
and< . . Vthy servant. 

I l/ISlt f 

Ps - cvi 4 -^ visit y 

Thanksgiving 1 

Tobitiiin- Blessed art Thou, o Lord, 

3 Child. 29 our God, 

the God of our fathers, 

Amos v 8 that turnest the shadow of death into the morning 

Ps. civ 30 and renewest the face of the earth : 

Heb.even, p. 96 that rollest darkness from the face of the light, 

that makest the night to pass, that bringest on the day : 
Ps. xiii 3 that hast lightened mine eyes that I sleep not in death : 

Ps. xci 5 that hast delivered me from terror by night, 

6 from the pestilence that walketh in 

darkness : 


that hast driven sleep from mine eyes, HeJ>. mom. p. 6 

even slumber from mine eyelids : 
that makest the outgoings of the morning and evening to PS. ixv 8 

praise Thee : 

for I laid me down and slept and arose, p s . in s 

forasmuch as Thou, Lord, didst make me dwell p s . i V9 

in safety : 

for I awaked and beheld and my sleep was sweet jer. xxxi. 26 
unto me. 


Blot out as a thick cloud of night my transgressions : i s . xiiv 22 ; Hos. 

scatter as a morning cloud my sins. jj" 1 3 ; Wlsd - 

Give me to be made a child of light and of the day, j Thess. v 5 

to walk as in the day, soberly, purely, honestly. R m. xiii 13 

Vouchsafe to keep me this day without sin, Horoiog. p. 71 
upholding me when I fall, lifting me up what time I am p s . cxlv 14 

fallen : 

that so I may never harden my heart p s . xcv 8 
in provocation or temptation 

or in deceitfulness of any sin. Heb. Hi 13 

And furthermore deliver me this day p s . xci 3 
from the snare of the hunter, 
from the noisome pestilence, 

from the arrow that flieth by day, 5 

from sickness, 6 
from what destroyeth in the noonday. 

T- ., f fmine 1, ( the day S. Mt. 

From evil O - 

, , 
^the day 

Let not my days be consumed in vanity, Ps. ixxviii 33 

my years in misfortune. 
One day telleth another : p s . xix 2 

let this day tell yesterday some knowledge or practice. 
Make me to hear thy lovingkindness betimes in the morning, Ps. cxliii 8 

for in Thee is my trust : 
show Thou me the way that I should walk in, 

for I lift up my soul unto Thee. 
Deliver me, o Lord, from mine enemies, 9 

for I flee unto Thee to hide me : 
teach me to do the thing that pleaseth Thee i 


for Thou art my God : 

let thy loving Spirit lead me forth into the land of righteous 
PS. cxliii ii Quicken me, o Lord, for thy Name s sake, 

and for thy righteousness sake bring my soul out 

of trouble. 

wisd. i 5 Put away from my soul But inspire good thoughts 

Ps< X1X M thoughts that are with- and acceptable in thy 

out understanding. sight. 

PS. cxix 37 Turn away mine eyes lest Let mine eyes look right 
Prov. iv 25 tne y behold vanity. on, and mine eyelids 

straight before me. 

Ecclus. xxviii 24, Hedge mine ears about with Waken mine ears morning 

Is** *<? Pr V V I thorns, that they give by morning, and open 

no heed to undisciplined mine ears to the dis- 

words. cipline of the learned. 

PS. cxli 3 Set a watch, o Lord, before Let my speech be seasoned 

C ?v 29 6 : Eph m y mouth, and keep with salt, that it may 

the door of my lips. minister grace to the 


1 Sam. xxv 3 i Let no work be for grief But let there be some work 

unto me or offence of done for the which 

heart. Thou mayest remember 

me for good. 

Neh. xiii 22 And 8 P are me according to 

the greatness of thy mercy. 


Ps. xxxie; i Th. Into thy hands I commend my spirit, soul, body : 
v 23 Thou hast created, redeemed, regenerated them, 

o Lord of truth : * 

and with me all mine and all things mine : 
Thou hast bestowed them upon me, o Lord, in thy goodness. 
Ps. cxxi 7 Preserve us from all evil, 

preserve our souls, I beseech Thee, o Lord : 
S. Ju. 24 keep us from falling and present us faultless 

2 Tim. i 18 before the presence of thy glory in that day. 

Ps. xix 14 Let the words of my mouth and the meditation of my heart be L 

al<way acceptable in thy sight, 

o Lord my rock and my redeemer : 


the beauty of the Lord our God be upon us : p s . X c 17 

and stablish Thou the work of our hands upon us, 
yea, (he <work of our hands stablish Thou it. 
LW Preserve my going out and my coming in, Ps. cxxi 8 

from this time forth for evermore. 

Prosper, I pray Thee, thy servant this day, N h - " 

and grant him mercy in the sight of * them that fall in 

with him. 
O God, make speed to save me : P S . i xx T 

o Lord, make haste to help me,* 
L o my God. 

LW O turn Thee unto me and have mercy upon me : p s . i xx xvi \6 

give thy strength unto thy servant, 

and help the son of thine handmaid : 
show some token upon me for good, I7 

that I be not ashamed 

in the sight of them that hate me : 
because Thou, Lord, hast holpen me 

and comforted me. 



Ps. Ixv 2 Thou that hearest the prayer, 

unto Thee shall all flesh come. 

Ps. lv 18 In the evening and morning and at noonday 

will I pray and that instantly : 

and Thou shalt hear my voice. 
Ps> v 2 Unto Thee will I make my prayer, o Lord, betimes : 

betimes shalt Thou hear my voice. 
Ps. cxli 2 Let my prayer be set forth 

in thy sight as the incense. 

Ps. ixiii 7 I have thought upon Thee, o Lord, when I was waking, 

8 because Thou hast been my helper. 


Prymer, Rouen, I give Thee thanks, almighty Lord, everlasting God, who not 

iss? 6 f^irb ^ or m y mer i ts > but of thy holy mercy, hast vouchsafed, to 

keep me in this night. Grant me, o Lord, so to pass this 

day in thy holy service that the dutifulness of my obedience 

may be pleasing unto Thee. 

Lam. iii 41 I lift up my heart with my hands unto God in the heavens. 

Ps. cxxiii 2 Behold even as the eyes of servants look unto the hands 

of their masters, 
and the eyes of a maiden unto the hands of her 

mistress : 
even so our eyes wait upon the Lord our God, 

until He have mercy upon us. 
Ps. cxix 132 O look Thou upon me and be merciful unto me, 

as Thou usest to do unto those that love thy name. 

Ps. xcin Give thine angels charge over me to keep me in thy ways. 

Ps. xxv 3 Shew me thy ways 

and teach me thy paths : 


3 1 

order my steps in thy word, Ps cxix IJ3 

and so shall no wickedness have dominion over me : 
order my steps in thy paths, Ps. xvii 5 

that my footsteps slip not. 

O put into my mouth speech that is right and wellsounding, Horae f. 99 
that all my words and looks and carriage, 
and all my works be pleasing 

to all men that see and hear me ; 

that I may find grace in all my speeches and 


Lover of men, Tit. Hi 4 
very tenderly pitiful, S. Ja. v n 
Father of mercies, 2 Cor. i 3 

rich in mercy toward all that call upon Thee: Rom. x 12; Eph. 

1 have sinned against heaven and before Thee, s/Lk. xv 18 

neither am I worthy to be called a son, 19 

neither am I worthy to be made an hired servant,* 

no, not the lowest of them all. 
But I repent, alas, I repent : 
help Thou mine impenitence : Cp. S. Mk. ix. 24 

and if there be any comfort of love, Phil, ii i 

for thy bowels of mercies, S. Lk. i 7, 8 ; 

c J. u-^ J Phil u i 

for the multitude, P S . u z 

for the riches of thy grace, Eph. i ^ 

for the exceeding abundance of thy mercies, Cp. Rom. v 20 

for the great love wherewith thou didst love us, Eph. H 4 

be merciful to me a sinner, s - Lk; xv !" *3 ; 

( k f * x Tlm> IS 

be merciful to me of sinners -f . , , 

(most miserable. 

Deep calleth unto deep, Ps. xlii 9 

the deep of our misery unto the deep of thy mercy. S 0*00^%?" 

Where sin abounded let grace much more abound : Rom. v 20 

overcome our evil with thy good : Rom. xii 

let thy mercy rejoice against thy justice * S. Ja. ii 13 

in our sins. 

Yea, o Lord, 
for above all things and before all things 

I believe that Thou art the Christ, the Son of the living s. Mt. xvi 16 


1 Tim. i 15 which didst come into the world to save sinners, 

of whom I am chief: save me. 
S.Jo. 129 Thou that takest away the sins of the world,* take away my 

S. Lk. xix 10 Thou that didst come to redeem that which was lost,* 

suffer not that to be lost which hath been redeemed of 

Horae f. c. sb From the remembrance of evil things : 

that what things I have seen or heard from evil men 
in the world I may not remember 

nor ever tell to other ; 

that I may have in hatred every crooked way.* 
Cp. Hprae f. 78 ; I have deserved death : 

i v s i6 X 4 but even now I appeal from the seat of thy justice 

to the throne of thy grace. 


For the Catholic Church : 

for the churches throughout the world : 

their truth, unity and stability, to wit : 

in all let charity thrive, truth live : 
for our own church : 

Tit. i 5 that the things that are wanting therein be supplied, 

that are not right be set in order.* 
Horae f. 4;b that all heresies, schisms, scandals, 

as well public as private, be put out of the way : 
correct the erring, 
convert the unbelieving, 
increase the faith of thy church, 
destroy heresies, 
Horae f. 97 b expose crafty ) enemies> * 

crush violent j 
For the Clergy : 

2 Tim. ii 15 that they rightly divide, 
Gal. ii 14 that they walk upright, 

a Tim. ii 2 that while teaching others themselves may learn.* 

For the People : 
Rom. xii 3 that they think not of themselves more highly than the 

but be persuaded by reason 


and yield to the authority of superiors. 
For Commonwealths : 
their jstabilit y 

(and peace. 
For the Kingdom, 
our city ; 

that they speed well and happily, 
and be delivered from all peril and inconvenience. 
For the King : 

help him now, o Lord : Ps. cxviii 25 

o Lord, send him now prosperity : 

defend him with truth and favourable kindness as Lit. s. Bos. p. 61 

with a shield : 
speak comfortably good things unto him 

on behalf of the Church and thy people.* 
For the prudence of counsellors, 

equity, integrity of judges, 
courage of the army, 

temperance 1 f , , 

11- i. . >or the people, 
holy simphcityj 

For the rising generation, 

whether in universities 
or in schools, 

that as in age so they may increase withal s. Lk. H 52 
both in wisdom and favour 
with God and men.* 
For them that make themselves beneficent 

, /"things sacred 
towards-t , , 

(the poor and needy : 

reward Thou them sevenfold into their bosom : Ps. ixxix 13 
let their souls dwell at ease, Ps. xxv 12 

and their seed inherit the land : 
let them be blessed that consider the poor. Ps. xli i 

1. That it may please Thee to reward all our benefactors Litan. Sarisb. 

with eternal good things : Horae f - Ia b 

for the benefits which they have bestowed upon us Horat f. c. ?b 

on earth, 
let them win eternal rewards in heaven. 

2. That Thou vouchsafe to look upon and to relieve the Litan. Sarisb. 

miseries of the poor and of captives. 


Horae f. josh 3. That it may please Thee to remember with benign com 
passion the frail lapses of the flesh * and to support 
the falling. 

Litan. Sarisb. 4. That it may please Thee to hold accepted the reasonable 
Horae f. i2 9 b ser vice of our obedience. 

5. That it may please Thee to raise up our minds to heavenly 


6. That it may please Thee to turn back upon us the eyes of 


7. That it may please Thee to deliver the souls of us and of 

our kinsfolk from eternal damnation. 

Horae f. j6b 8. That together with them for whom I have prayed 
or for whom I am in any sort bound to pray 

and with all the people of God, 

Cp. 2 s. Pet. in it be granted me to be brought into thy kingdom, 

Col. iii 4 ; PS. there to appear in righteousness 

and to be satisfied with glory : 
Litan. Sarisb. We beseech Thee to hear us, good Lord. 


Ps. cxlv 10 Let all thy works praise Thee, o Lord, 

and thy saints give thanks unto Thee. 
Ps. xcii i It is a good thing to give thanks unto the Lord, 

and to sing praises unto thy Name, o most Highest ; 
2 to tell of thy lovingkindness early in the morning, 

and of thy truth in the night season. 
Ps. cxlv i I will magnify Thee, o God, my king, 

and I will praise thy Name for ever and ever : 
2 every day will I give thanks unto Thee, 

and praise thy Name for ever and ever : 
Rom. iv 17 who hast called the things which be not 

as though they were : 
Col. i 16 of whom were all things created that are in heaven and earth, 

visible and invisible : 

Heb. i 3 who upholdest all things by the word of thy power : 

Acts xiv 17 who leavest not Thyself without witness in that Thou doest 

good, and givest us rain from heaven and fruitful seasons, 

filling our hearts with food and gladness : 


forasmuch as all things continue unto this day according to Ps. cxix 91 ; 

thine ordinance : for all things serve Thee : 2 Pet - " 4 

who, after deliberation had, Thyself with thine own hands Gen. i 26 

didst form man of the dust of the ground and didst Gen. ii ^ 

breathe into his nostrils the breath of life : 

and didst honour him with thine own image, #. ^ g^ p 54 

and gavest thine angels charge over him, p s . xc ; 

and didst set him over the works of thine hands, Ps. viii 6 

and didst put him into the garden of Eden : Gen. ii 15 

and when he despised thy commandments, notwithstanding Lit. s. ja. p. 23 

Thou didst not despise him 

but didst open for him a door unto repentance and life, Actsxiv2 7 ; xii8 

giving him an exceeding great and precious promise touching Gen. iii 15 ; 

. i o i 2 Pet. i 4 

the saving beed : 
who hast instructed our race 

by that which may be known of God, Rom. i 19 

by the work of the law written in hearts,* Rom. ii 15 

by the worship of sacrifices, 
by the oracles of prophets, 

by the melody of psalms,* S. Greg. Nyss. i* 

by the prudence of proverbs, 
by the experience of histories : 
who when the fullness of the time was come, Gal. iv 4 

didst send thy Son ; 

which took on Him the seed of Abraham, Heb. ii 16 

which emptied Himself, Phil, ii ^ 

and took upon Him the form of a servant : 

which was made of a woman, Gal. iv 4 

made under the law : * 
by the oblation of his life 

rendered the service of the law : 
by the sacrifice of his death 

took away the curse of the law : Gal. iii 13 

by his death redeeming 1 ~ D 

. , . > our race : M>- Kom - 1V2 s. 

by his resurrection quickeningj v 10 

leaving nought undone that was needful, i s . v 4 

that we might be made partakers of the divine nature : 2 p e t. i 4 
who hath made manifest the savour of his knowledge in 2 Cor. ii 14 
every place * by the preaching of the gosoel : 

bearing Himself witness Heb. ii 4 

with divers signs and miracles,* 


by marvellous sanctity of life : 
by stupendous power, 
Heb. xii 4 ; ix 22 even unto shedding of blood : * 

by the incredible conversion of the 
whole world 

unto faith 
without inter- Wof any authority 

vention J\of any persuasion : 
who hast made us children of the saints 
Heb. xi 9 and heirs of the same calling : 

i Tim. Hi 15 who hast given to thy Church to be a pillar and ground of 

the truth 
S. Mt. xvi 18 to the end the gates of hell should not prevail against it : 

1 Tim. vi 20 who hast given to ours to keep that which is committed to its 


Rom. iii 17 and to teach us the way of peace, 

Col. n 5 ; i Cor. an( j to k ee p orc ler, stability and comeliness. 

2 Sam. vii 13, 16 who hast stablished the throne of thy servant, our king : 
PS. cxlvii 14 who hast made peace in our borders 

and filled us with the flour of wheat ; 
13 hast made fast the bars of our gates 

and dost bless our children within us : 
Ps. cxxxii 19 who hast clothed our enemies with shame : 
PS. xxi 6 who hast given us everlasting felicity 

and dost make us glad with the joy of thy countenance : 
Ps. cv 22 who hast informed our princes, 

and taught our senators wisdom : 
jer. iii 15 who hast given us pastors according to thine heart 

which feed us with knowledge and understanding : 
is. ii 4 who hast beaten swords into ploughshares 

and spears into pruninghooks : 
Ps. cxliv 14 for that there is no decay, no leading into captivity 

and no complaining in our streets : * 
who hast brought me forth into this life 
Tit. iii 5 and hast brought me on to the washing of regeneration 

and renewing of the Holy Ghost : 
Ps. xvi 12 and hast shewn me thy paths : 

Wisd. xi a^ who hast winked at my sins because I should amend, 
Is. Ixiv 7 neither hast consumed me because of mine iniquities, 

Is. xxx 18 waiting that Thou mightest shew graciousness in me : 

Ps. xcv 8 who hast not suffered my heart to be hardened 


but hast left pricking of heart Acts ii 37 

remembrance of the last things Dt. xxxii 29 

conscience of past sin : Heb. x 2 

who hast opened to me a door of hope,* Hos. H 15 

when I confess and ask, 
by the power of the mysteries and the keys : 
who hast not cut off as a weaver my life with pining sickness, Is. xxxviii 12 

nor from day even to night made an end of me, 
nor taken me away in the midst of mine age, p s . cii 24 

but hast held my soul in life, p s . ixvi 8 

neither suffered my feet to slip : 
for all these, &c. 




Ps. Ixxiv 17 O Lord, the day is thine, and the night is thine : 

Thou hast prepared the light and the sun : 
Ps. cxix 91 they continue this day according to thine ordinance, 

for all things serve Thee. 

Ps.lvi8;xxxi25 In the evening, in the morning and at noonday will I pray, 
and that instantly, 

and Thou, Lord, shalt hear the voice of my prayer : 
p s . v 2, 3 unto Thee, o Lord, will I make my prayer ; 

early in the morning will I make my prayer unto Thee, 

and my voice shalt Thou hear. 


Ps. cxix 12 Blessed art Thou, o Lord, 

Am. v 8 which turnest the shadow of death into the morning, 

p s . c i v 30 and dost renew the face of the earth : 

Ps: xci 5, 6 which hast delivered us from terror by night, 

from the pestilence that walketh 

in the darkness : 
p s . xiii 3 which hast lightened our eyes that they sleep not in 

death : 
Heb. mom. p. 6 which hast made sleep to pass from our eyes 

and slumber from our eyelids. 


is. xiiv22; Hos. Blot out, o Lord, as a thick cloud of night our transgressions 

and as a morning cloud our sins : 

i Thess. v 5 make us children of the day and of the light : 
Rom. xiii 13 grant us to walk chastely and soberly as in the day. 
TeDeum Vouchsafe, o Lord, to keep us this day without sin. 


Keep us from the arrow that flieth by day, p s . xci 5 

and from the sickness that destroyeth in the noonday : 6 

deliver us from the hand of the hunter and from the noisome 3 

pestilence : 

from the evil of this day keep us. S. Mt. vis4 

Today salvation and peace be to this house. S- Lk- x 5) xlx 9 

O let me hear thy lovingkindness, Ps. cxliii a 

for in Thee is my trust : 
show Thou me the way that I should walk in, 

for I raise my soul unto Thee. 
Deliver me, o Lord, from mine enemies, 9 

for I flee unto Thee to hide me : 
instruct me to do what things are pleasing in thy sight, i 

for Thou art my God : 

let thy loving Spirit lead me forth into the land of righteous 
Regard thy servants and their works ; Ps. xc 16 ; S. Lk. 

and the grace and glorious majesty of the Lord our God Ps. 4 xc 17 

be upon us : 
prosper Thou the work of our hands upon us, 

o prosper Thou our handywork. 
Set a watch, o Lord, before my mouth Ps. cxli 3 

and keep the door of my lips : 
let my speech be with grace, sprinkled with salt, Col. iv 6 

that I may know how I ought to answer every man : 
let the converse of my mouth and the meditation of my heart Ps. xix 14 

be alway acceptable in thy sight, 

o Lord my redeemer. 15 

The Lord preserve our going out and coming in Ps - cxxi 8 

henceforth and for evermore. Amen. 




S. Lk. i 78 Through the tender compassions of oar God, 

the Dayspring from on high hath visited us.* 


Horolog. p. 82; A - Glory be to Thee, o Lord, glory be to Thee, 
Heb. mom. p. which didst create the light and lighten the world. 

Ps^ 9 cxviii 27 God is the Lord who hath showed us light : 
sept. vulg. appoint ye a holiday with crowded folk, 

yea, even up to the horns of the altar : * 

u -ui i- u.. f sun s beam, 
theV1Slblel g ht { flame of fire; 

day and night 
( evening and morning : 
the intellectual light, 

Rom. i 19 f that which may be known of God * 

\ what is written of the law 

( oracles of prophets LW 

J melody of psalms 

\ admonition of proverbs 

\ experience of histories : 

Eucholog. p. 289 the light whereof there is no eventide. LW 

Rom. vi 4 B. By thy resurrection raise us up to newness of life, 

Horolog. p. 474 suggesting unto us ways of repentance. 

Heb. xiii 20, 21 The God of peace that brought again from the dead 

that great Shepherd of the sheep, 

through the blood of the everlasting covenant, 

our Lord Jesus Christ : 
make us perfect in every good work 
to do his will, 


working in us that which is wellpleasing in his sight, 
through Jesus Christ, 
to whom be glory 

for ever. 
C. Thou who on this day didst send down Horolog. p. 85 

thy thriceholy Spirit on thy disciples : 
take It not withal from us, o Lord, 
but renew It day by day in us who supplicate Thee. 


i. O Lord, full of compassion and mercy, Ps. ixxxvi 15 

longsuffering and plenteous in goodness : 

I have sinned, I have sinned, o Lord, against Thee. Ps. xli 4 

Alas, wretched man that I am,* I have sinned, o Lord, Rom. vii 24 

against Thee : 

much and grievously have I sinned, 
and that by observing lying vanities : Jonah H 8 

and it profited me not. Job xxxiii 27 

LW 2. I hide not anything : I make none excuses : Josh, vii 19; Ps. 

I give Thee glory, o Lord, this day : cxli 4 sept 

I acknowledge against myself my sins : Ps. xxxii 5 

indeed it is I that have sinned against the Lord, Josh, ^is^ . 

and thus and thus have I done. 

O what have I done and Thou hast not requited me job xxxiii 27 
the due reward of my sins : . xxiii 4 

L and it projited me not. Job xxxiii 27 

LW 3. And what shall I say now or wherewith shall I open my is. xxxviii 15; 

mouth ? 
what shall I answer, for myself have done it ? 

Excuseless, defenceless, self-condemned am I. R 9. m - " J Tit - 
My destruction cometh of myself : Cpl ilos. xiii 9 

o Lord, righteousness belongeth unto Thee, Ran. ix ^ 
but unto me confusion of face. 
Howbeit Thou art just in all that is brought Neb., ix 33 

upon me ; 

for Thou hast done right and I have done wickedly. 
4. And now what is my hope ? Is it not Thou, o Lord ? Ps. xxxix 8 
Yea, my hope is even in Thee,* 

if I have hope of salvation, i Th. v 8 


Cp. Euckoi. pp. if thy love towards mankind overcome the multi- 

ss6. 373 tudes of mine iniquities. 









Ps. Ixxxix 46 O remember what my substance is, remember how short my LW 

time is : 
Ps. cxxxviii 8 the ivork of thy hands* 

the image of thy countenance, 
the price of thy blood, 
the name from thy name, 

Ps. Ixxiv i the sheep of thy pasture, 

Acts Hi 25 the son of thy covenant. 

Ps. cxxxviii s ; The workmanship of thy hands despise not. 
G~- : V P Thine own image and likeness, 

Ps. Ixxxix 4 6 hast Thou indeed made it for nought ? * 

For nought, if Thou destroy it. 

Cp. Ps. xxx 9 And what profit is there in my destruction ? 
Ps. xxxviii 16 Thine enemies will triumph over me : * 

o let them never triumph over me, o Lord : 
grant not to thine enemies my destruction, 

Cp. Ps. viii 2 because of thine enemies. L 

Ps.lxxxivq Look upon the face of thine Anointed, ^ 

Zech.ixn;Heb. and in the blood of thy covenant, 

T jo U ii2 in the propitiation for the sins of the whole world, 

S. Lk. xviii 13 Lord, be merciful to me the sinner, 

be merciful to me,* o Lord, of sinners 
i Tim. i 15 chief, chiefest and greatest. 

Ps. xxv 10 For thy Name s sake be merciful unto my sin, 

for it is great,* 

for it is so great as none can be greater : 
Acts iv 12 for the sake of that Name of thine, 


apart wherefrom there is none other under heaven 
given among men 
whereby we must be saved. 

We have sinned and there is none to stand up in our behalf: Heb. mom. p. 59 
notwithstanding let thy great Name stand up for us 

in the time of trouble. 
LW May the Spirit Himself help our infirmities Rom. viii 26 

and make intercession for us 

with groanings which cannot be uttered. 

For the Father s fatherly bowels,* Ap. const, viii 9 

the Son s bloody wounds, 

the Spirit s unutterable groanings, Rom. viii. 26 

in wrath remember mercy and repent Thee of the evil. Hob. Hi z ; Joel 

LW O Lord, hear: D ^? x ig 

o Lord, forgive : 
o Lord, hearken and do and defer not 

for thine own sake, 
Lord, Lord my God.* 

But as for me Cp _ s Chrys 

I forget not my sins, Hom. 31 in 

i i c Heb. 3 ; Ps. li 

they are ever before me : 3; XX xviii 17- 

I count them up again in the bitterness of my soul, J b vii 2 > x r 

I am anxious for them, / am sorry, Ps. xxxviii 18 

I turn away and groan, is. xxx 15 sept. 

I have indignation, Cp. 2 Cor. vii n 
I have revenge, 

I am weary of myself, Gen. xxvii 46 

I abhor and buffet mine own self,* Jobxliie; iCor. 

that not more, not more fully 

do I repent, Lord. O Lord, I repent, C P- s - Mk - ix 2 + 

help Thou mine impenitence * 
and more and still more 

pierce, rend in pieces, grind to powder s ;j *. M. cxivli 

my heart. 3 

And remit, assoil, pardon all things Litf s Ja - p- 3<> 

that are for grief unto me and offence of heart : x Sam xxv 3I 

cleanse Thou me from my secret faults, PS.XIX 12 

keep thy servant from presumptuous sins : I3 

shew thy marvellous lovingkindness * Ps- xvii ^ 

upon the mere sinner, 
and in due time say unto me, Lord, 




Ps. xxxv 3 Say unto my soul I AM THY SALVATION. 

Ps. xlii 6 Why art thou so heavy, o my soul, 

and why art thou so disquieted within me ? 
Ps. cxvi 7 Turn again then unto thy rest, o my soul, 

for the Lord hath rewarded thee. 
Penitent. Pss. vii i. O Lord, rebuke me not in thine indignation : 

neither chasten me in thy displeasure, 
xxxiie 2. I said I will confess my sins unto the Lord : 

and so Thou forgavest the iniquity of my sin. 
xxxviiig 3. Lord, Thou knowest all my desire : 

and my groaning is not hid from Thee. 

H i 4. Have mercy upon me, o God, after thy great goodness : 
according to the multitude of thy mercies do away 

mine offences, 
ciiis 5. Thou shalt arise, o Lord, and have mercy upon me : 

for it is time that Thou have mercy upon me, 

yea the time is come, 
cxxx 36. If Thou, Lord, wilt be extreme to mark what is done 


who may abide it ? 
cxliii 2 7- Enter not into judgment with thy servant : 

for in thy sight shall no man living be justified. 



Ps. cxix 48 My hands will I lift up unto thy commandments which I 

have loved. 

Ps. cxix 18 Open Thou mine eyes and I shall see, 

Ps. cxix 36, 20 incline my heart and I shall desire, 

PS. cxix 133 order my steps and I shall walk 

Ps. cxix 35 in the path of thy commandments.* 

O Lord God, be Thou to me a God : 

Ex. xx 3 (heb.) ; beside Thee let there not be to me another, 

Deu t. xxxii^g none else, nought else with Thee. 

Grant unto me 

to adore Thee and to worship Thee 
Cp. S. Jo. iv 24 i. in truth of spirit, 


ii. in comeliness of body, 

ill. in blessing of the mouth, 

iv. in private and in public : 

V. and to render 

honour to them that have (to obey ^ , 

, J . , c >them ; Heb. xm 17 
the rule, \ to submit myself toj 

natural affection to mine own,-! . , j-for them : i Tim. v 8 

^to provide J 

vi. to overcome evil with good : Rom. xii 21 
vii. to win possession of my vessel in sanctification and * Thess. iv 4 

honour : 

viii. to have my conversation without covetousness, Heb. xiii 5 

being content with such things as I have : 

ix. to follow the truth in love : Eph. iv 15 

X. to desire not to lust, Ps. cxix 20 sept, 

not to lust with concupiscence, i Thess. iv 5 

not to walk after lusts. Ecclus. xviii 30; 

S. Jude 16 


To bruise the serpent s head, Gen - " *s 

to remember the last things, "SSVfdSS 

to cut off occasions, 9> 

, . 2 Cor. xi 12 

to be sober, i p e t. v 8 

not to sit idle, Cp. S. Mt. xx 6 

to refuse the evil, ^TiJ.TiiV " 

to cleave to the good, Rom. xii 9 

to make a covenant touching the eyes, job xxxi i 

to bring the body into subjection, i Cor. ix 27 

to give oneself to prayer, i Cor. vii 5 

to withdraw unto penitence. 2 Pet. Hi 9 

,W Hedge Thou up my way with thorns, Hos. He ; Ecclus. 
that I find not the path 

to follow after vanity : Prov. xxi 6 

hold Thou my mouth with bit and bridle, Ps. xxxii 10 sept. 

who come not nigh Thee : 

o Lord, compel me to come in unto Thee. S. Lk. xiv23 



I believe, o Lord, in Thee 

T Father 

one God-! Word 
^Spirit : 
that by thy natural affection and power 

the universe hath been created : 

Tit. iii 4 that by thy kindness and love towards mankind 

E p h. i 10 the universe hath been summed up 

in thy Word : 

Nicene creed who for us men and for our salvation 
S. Jo. i 14 was made flesh 

S. Lk. i 31 was conceived, was brought forth, 

Apost. creed suffered, was crucified, 

died, was buried, 

descended, rose again, 

ascended, sat down, 

will return again,* will recompense : 

that by the onshining and operation 

of thy Holy Spirit 
hath been called out of the universal 
Tit. ii 14 a peculiar people, 

2 Thess. ii 13 unto a commonwealth after belief of the truth, 

Cp. 2 Pet. iii ii after holiness of conversation ; 

that herein we partake 

Apost. creed of the communion of saints) . , 

c . c }-m the time present ; 

or the forgiveness of sins J 

Nicene creed that herein we look for 

a resurrection of the flesh 
life everlasting 
S. Jude 20 This most holy faith 

3 which was once delivered unto the saints, 

S. Mt. ix 24 Lord, I believe, 

help Thou mine unbelief, 
Cp. S. Lk. xvii s increase Thou my littleness of faith : 

and grant unto me 

to love the Father for his natural affection, 
to reverence the Almighty for his power : 

i Pet. iv 19 to Him as unto a faithful Creator to commit the 

keeping of my soul in welldoing : * 

iin the time to come. 



from Jesus "] f salvation, s. Mt. i 21 

Christ Ito partake of-| unction, i Jo. ii 20 

the onlybegotten SonJ [adoption: Gal. iv. 5, 6 

to serve the Lord 

for the conception 
the nativity 
the sufferings 

the cross 
the death 
the burial 

the descent 



in faith, 

endurance and antipathy to 
all things touching sin, 
to crucify occasions, 
to mortify the flesh, 
to bury evil purposes by good Horoiog. p. 473 

to meditate on the things in Cp. S. Greg. Naz. 

hades, <v.xiv 24 

on newness of life, Rom. vi 4 

to set my affection on things Col. iii 2 

on the better things at the right Cp. Col. iii i ; p s . 

to mind the fear of the second 

to judge myself or ever I be Cp. i Cor. xi 31 

judged : * 
from the Spirit to receive the breath 

of the grace that bringeth salvation : Tit. ii n 

in the Church "j f calling, Heb. iii i 

holy j-to partake of-! sanctification, Cp. Heb. xii 14 

catholic J [distribution,* Heb. ii 4 

and of the communion of the hallowed things, 

prayers, fastings, 
groanings, watchings, 
tears, afflictions, 

unto confidence of forgiveness of sins, 

hope of resurrection^! ,. r , 

translation ) unt hfe everlas " n g- 

O Thou that art the hope of all the ends of the earth Ps. ixv 5 

and of them that remain in the broad sea : 

o Thou in whom our fathers hoped, Ps. xxii 4) 5 

and Thou didst deliver them ; 


for whom they waited and they were not confounded : 
Ps. Ixxi 4 my hope even from my youth, 

Ps. xxiig, 10 when I hanged yet upon my mother s breasts, 

unto whom I have been left ever since I wa 

born : 

Ps. cxliie be Thou my hope 

Ps. cxli 5 B. yet and yet again 

Ps. cxliie and my portion in the land of the living.* 

In thy nature, 
in thy names, 
in thy types, 
in thy word, 
in thy work is my hope : 

Ps. cxix n6 Jet me not be disappointed 

of this my hope. 


Ps. ixv 5 O Thou that art the hope of all the ends of the earth : 

Neh. xiii 31 remember all thy creation for good ; 

Cp. Ps. cvi4 o visit the world with thy compassions. 

job vii 20 ; cp. O Thou preserver of men, o Lord thou lover of man : * 

Wisd. xi 26 

remember all our race, 
Rom. xi 32 and, as Thou has concluded all in unbelief, 

on all have mercy, o Lord. 

Rom. xiv 9, 8 O Thou that for this end didst die and come to life again, 
that Thou mightst be Lord both of dead and living : 
whether we live or whether we die we are thine, 

Thou art our Lord : * 
have mercy on quick and dead, o Lord. 

PS. ix 9 ; Lit. s. O succourer of the succourless, refuge in due time of trouble : 
S p P i6 2 S remember all that are in necessity, 

and need thy succour.* 
vioVDt.^xxii O God of grace and truth : 
2 plt l i 1 * V l6 establish all that stand in grace and truth : 

Gal. vi i ; i Tim. restore all that are sick of heresies and sins. 

PsTxxviiig O Thou wholesome defence of thine anointed: 
Ps. Ixxiv 2 remember thy congregations 

which Thou hast purchased and established and 

redeemed of old : 
Acts iv 32 o may the heart and soul of them that believe be one. 


O Thou that walkest in the midst of the golden candlesticks : Apoc. ii i 

remove not our candlestick out of its place : Apoc. ii 5 

set in order the things that are wanting, Tit. i 5 

strengthen the things that remain, that Thou wast Apoc. Hi 2 

ready to cast away. 

O Thou Lord of the harvest : S. Mt. ix 38 

send forth the labourers enabled of Thee into thy harvest. 2 Cor. in 5 

O Thou portion of them that wait at thy temple : * i Cor. ix 13 
grant to our clergy 

rightly to divide the word of truth, 2 Tim. ii 15 

to walk uprightly therein : * Gal. ii 14 
grant to the Christloving people 

to obey and submit themselves to them. Heb. xiii 17 

O King of the nations * unto the ends of the earth : Rev. xv 3 
strengthen all the commonwealths of the whole world, 

as thine institution, albeit the ordinance of man : Ron i: xii . . 2 5 

.,.,. i Pet. 11 13 

scatter the peoples that delight in wars ; PS. ixviii 30 

make wars to cease in all the world. Ps. xlvi g 

Lord, on whom the isles do wait and on whom they hope : is. ii 5 ; ix 9 
deliver this island and all the country wherein we sojourn Lie. s. fa. p. 9 ; 

from all tribulation, peril and necessity. p?i<x> 

Lord of lords,* Prince of princes : R CV . xvii 14 

remember all princes Lit. s. Bas. p. 61 

to whom Thou hast given the right to rule on the 

earth : * 
and o especially remember 

our king preserved of God, Ewcholog. p. 21 

and more and more work with him 

and give him prosperity in all things : 

speak comfortably unto him good things Lit. S. Bas.p. 61 

in behalf of thy church 

and of all the people : 
bestow upon him profound peace that may not be 

taken away, 

that in his serenity [Cp . j er . xxix 7 ] 

we may lead a quiet and peaceable life [i Tim. ii 2] 

with all godliness and honesty. $ 

O Thou of whom are the powers ordained : * Rom. xiii i 

grant unto them that are eminent at court 

to be eminent both for virtue and for fear of Thee : 
to the parliament thy holy prudence ; 


2 Cor. xiii 8 to our powerful men to have no power against the truth, 

but for the truth ; * 

to the judicature thy judgements, to judge all persons in 
i Tim. v 21 all causes without prejudice and partiality. 

Is. xlive O God of sabaoth (of the armies to wit) : 

Horolog. p. 21 speed and strengthen all the Christloving army 

S. Jude 20 against the foes of our most holy faith : 

grant to our people 
Rom. xiii 5 to be subject unto rule 

not only for wrath but also for conscience 

sake : * 

to husbandmen and graziers, good seasons ; 
to the fleet and fishermen, fair weather ; 
to tradesmen, not to overreach one another ; 
to mechanics, to work lawfully at their occupation ; 
even down to the sordid craftsmen, 
even down to the beggars. 
God not of us only but also of our seed : 

Ps cxiyii 13 ; s. bless our children among us that they may increase 

in wisdom as in stature withal, 
and in favour both with Thee and with men. 
i Tim. v8; 2 Tim. Thou that wiliest we provide for our own and hatest them 

that are without natural affection : 

Rom- i* 3 remember, Lord, my kinsmen according to the flesh : 

Esth. x 3 : PS. grant me to speak peace concerning them and to 

cxxii o 6 , V j * 

seek to do them good. * 
Thou that wiliest we requite them that do us good : 

Neh - v 19 remember, Lord, for good * all 

at whose hands I have received good offices : 

Ps. xii 2 keep them alive and bless them upon earth 

and never deliver them into the will of their enemies. 

i Tim. v 8 Thou that hast written that he that is careless of them of his 

own house is worse than an infidel : 

Ps. cvi 4 remember according to thy favour all in my household : 

S. Lk. x 5, 6 peace be to my house, 

the son of peace be upon all therein. 

S. Mt. v 20 Thou that wiliest that our righteousness exceed the righteous 
ness of sinners : 

s. Aug.Confi. iv 9 grant unto me, Lord, to love again them that love me ; 

Prov. xxvii 10 mine own friends and my father s friends 

and friends children never to forsake. 


Thou that wiliest we overcome evil with good and pray for Rom. xii 21 ; S. 

them which despitefully use us : * Mt v 44 

have mercy on mine enemies, Lord, as on myself 

and bring them unto thy heavenly kingdom,* even 2 Tim - v i 8 

as myself. 
Thou which grantest the prayers of thy servants one for 

another : 

remember, o Lord, for good, and grant mercy*; 2 Tim. 

to all them that bear me in mind in their prayers 
and all I have promised to bear in mind in my 


Thou that in every good work holdest accepted a ready mind : 2 Cor. viii 12 
them that for reasonable causes give not themselves to Lit. s.Bas. p. 62; 


remember, Lord,* as if they did pray unto Thee. 
Thou shall arise and have mercy on them that are in extreme PS. cii 13 
necessity, for it is time that Thou have mercy, yea 
the time is come : * 
and Thou shall have mercy on them, Lord, as on me 

withal when I am in extremilies. 
The infants, the hungry, C P- L , u - s - as - 

o J p. 62 

children, thirsty, S. Mt. xxv. 44 

youths, naked, 

young, sick, 

grown men, prisoners, 

old, strangers,* unfriended, 

them that are in extreme age, unburied ; Lit. s. ja. p. 15 

and helplessness ; * 

unto suicide, 

vexed with unclean spirits ; Lit. s. Bus. p. 62 

sick in soul, 

or body, 


them that are past hope ; 
those in prison 

and bonds, 

the condemned to death ; 


them that travel by land 

by water ; 
Cp.S.Mt.xxivig with child, 

giving suck ; 

Lit. s. /a. p. 27 those in bitter thraldoms, 

galleys ; 

Lit. s. Bos, p. 61 those in solitude. 
PS. xxxvi; Thou, Lord, shalt save both man and beast : 

how excellent is thy mercy, o God, 
and therefore the children of men shall put their trust 
under the shadow of thy wings.* 

Num. vi 24-26 i. The Lord bless us and keep us: 

2. The Lord make his face to shine upon us 

and be gracious unto us : 

3. The Lord lift up his countenance upon us 

and give us peace. 


Horae f. 100 I commend unto thee, o Lord, 

my soul and my body, 

my mind and my thoughts, 

my prayers and all my vows, 
Horae f. 4ob, c. 6 my senses and my members, 

my life and my death, 
my brothers, sisters and their children, 

friends and benefactors, 

household, neighbours, 

country and all Christian folk. 

Praise and thanksgiving 

Dion. Ar. de div. Superessential essence, 

nom. 1 1 

Horolog. p. 43 nature uncreate, 

Framer of the universe : 

God Gen.ii Creator EccLxiii Merciful Ex. xxxivb, ^ 

Jehovahjhc Dt.xxviiit$ Possessor Gen. xiv 10 Gracious 



Living, see- Gen. xvi 14 
ing me 

LW 2 

Most high Gen. xiv 18 Deliverer Ps. cxxx 8 Longsuffering 

Lord Gen. xviii 27 Redeemer Job xix 25 Abundant in 


Almighty Gen. xvii i Preserver Neh. ix 6 Keeping mercy 

for thousands 

Eternal Gen. xxi 33 Sanctifier Ex. xxxi 13 ; Forgiving in- 

Lev. xx 8 iquity and 
of the evil. 
Blessed, praised, celebrated, 

magnified, exalted, 

glorified, hallowed be thy holy Name * 
for godhead, 

incomprehensibleness, . 

The God of truth, the God of knowledge, the God of pardons 

the Holy One, the God of hosts.* 
Commemorated, lauded, extolled, honoured, uplifted 
be my strong tower, 
my stronghold, 
y refuge, 
my strength 
my rock 
my fortress 
my deliverer 
my God 
my strong rock in whom 

1 will trust 

my shield protection, 

my horn of salvation horn of salvation, 

my high tower helper. 

Blessed art Thou, o Lord our God, God of our fathers, 
which givest sight to the blind, 

makest the dumb to speak, 
loosest the prisoners, 
dost clothe the naked, 







Heb. morning p. 

Dt. xxxii 4 ; Is. 

Ixv 16 ; i Sam. 

ii 3 ; Nth. ix 

17 ; Is. xl 25 ; 

Ps. Ixxxiv 13 
Ps. xliii 2 
Ps. cxlii 5 
Ps. xviii i 

ib. >. 6 [Ps. cxlvi 

ib. p. 125 

ib. /. 6 [Ps . cxlvi 


Ps. cxlvi d givest food to the hungry, 

*$&& "p. holdest such as f al/ > 

ib. p. 6 [Ps. cxlv liftest up those that are down, 

Ps^cxhni 2 gatherest together the outcasts,* 

deliverest the captives, 
Heb.Pr.Bk.p.t,?, sus tamest the living, 

healest the sick, 

quickenest the dead, 

Ps. cxlvi 9 preservest the strangers, 


Ps. cxlvii 6 settest up the meek, 

Heb. Pr. Bk. p. bringest down the haughty, 

136 liftest up the lowly, 

Ps. cxlvi 8 % lovest the righteous,* 

dost compassionate sinners, 

Heb.Pr.Bk. p. 44 bestowest loving kindnesses, 

ib.p. 136 answer est the meek when they cry unto Thee, 

ib. p. 45 dost establish thy faith with them that sleep in dust,* 

teachest the way of repentance, 

ib.p. 50 [cp. Gen. answerest in time of trouble, 

ib. p. 49 makest salvation to flourish, 

ib.p. 45 rememberest thy creatures in mercy, 

ib. p. 251 [Gen. thy covenant, * 

z * Is] the seed of thy beloved, 

ib. p. 44 the pieties of the fathers, 

Hob. Hi 2 mercy in wrath. 

Lit. s.ja. p. 21 Let us lift up our hearts unto the Lord. W 

It is very meet and right, LW 

fitting and our bounden duty * 

C P . Lit. s. BOS. j n all things and for all things, 

i Cor. i 2 ; 2 Th. at all times, in all places, every way, 

in 16 ; cp. Eph. J Q eyery hour and country> 

alway, everywhere, altogether, 

to commemorate Thee, 
Lit. s.ja. p. 22 to worship Thee, 

to confess to Thee, 

to praise Thee, 

to bless, 

to hymn, 

to give thanks to Thee, 


of all things * that are 

creator nourisher 

preserver governor healer 

benefactor perfecter 

Lord and Father, 

King and God, 

the wellspring of life and immortality, Lit. s. Ja. p. 22 

the treasury of eternal goods, 
whom the heavens hymn, 

and the heaven of heavens, 
the angels and all the heavenly hosts 

without ceasing * i Th. v 17 

crying one to another, 
and we lowly and unworthy 

under their feet,* Cp. Lit. S. Ja. 

with them : P- *9 

HOLY, HOLY, HOLY, is. vi 3 ; Rev. iv 




Prayer for Sunday 

Accept our rests ; Heb. Pr, Bk. p. 

hallow us by thy commandments : 

give us our portion in thy law : 

satisfy us with thy goodness : 

gladden our heart with thy salvation 

and purify our heart to serve Thee in truth 

and make us to inherit in love and favour. 

Give glory unto thy people, it>. ? 239 

praise to them that fear Thee, 
thanksgiving to them that seek Thee, 
boldness to them that wait for Thee, 
joy to thy land, 
gladness to thy city, 
^flourishing of the horn to thy servant, 
the ordaining of a lantern to thine anointed. 



P S . v 3 My voice shalt thou hear betimes, o Lord : 

early in the morning ivill I order my prayer unto Thee and 
will keep watch. 


PS. cxix 12 Blessed art Thou, o Lord, 

Gen. i 7 who didst create the firmament of heaven, 

i K. viii 27 ; Ps. the heavens and the heavens of heavens ; 

Cxlvin 4 1111 

Lit. s.ja. p. 8 the heavenly hosts 

Targ. jerus. on angels, archangels, 

Gen - 26 cherubim, seraphim : 

PS cxlviii 4 waters above the heavens, 

Jer. x 13 heb. vapours,* 


PS. cxxxv 7 rains, clouds from the ends 

dew, of the earth, 

Ps^cxlviii 8 ; Jer. fa^ lightnings, thunders, 

PS. cxivii 16 snow like wool, winds out of treasures, 

Ps. cxlviii 8 hoar frost as ashes, storms, 

PS. cxivii 16 ice as morsels : 

Gen. i 9 waters under the heavens * 

for drinking 

Of Moses 
Lev. xxvi 40 I will confess mine iniquities 

and the iniquities of my fathers, 
that I have trespassed and despised Thee, o Lord, 

and have walked contrary unto Thee. 
Ps. xc 8 Set not, o Lord, my misdeeds before Thee 

nor my secret sins in the light of thy countenance : 
Num. xiv 19 but pardon the iniquity of thy servant 

according unto the greatness of thy mercy 
as Thou hast forgiven him 

from childhood even until now. 


Of Job 

I have sinned : what shall I do unto Thee, Job vii 20, 21 

Thou watcher of men ? 

why hast Thou set me as a mark against Thee, 

so that I am a burden to myself? 
O why dost Thou not pardon my transgression 

and take away mine iniquity ? 
Deliver my soul from going down into the pit job xxxiii 28, 24 

for Thou hast found wherewith to be appeased. 
Of the Canaanitish woman 

Have mercy on me, o Lord, Thou Son of David : Mt. xv 22, 25, 27 

Lord, help me : 
yea, Lord, even the whelps eat 
of the crumbs that fall 
from their masters table. 
Of the debtor in ten thousand talents 

Have patience with me, o Lord; Mt.xviii26,25,32 

or rather 

I have not aught to repay, I confess unto Thee : 
forgive me all the debt, 

1 beseech Thee. 

Hoiv long wilt Thou forget me, o Lord, for ever ? Ps. xiii 1-5* 

hoiv long wilt Thou hide thy face from me ? 
how long shall I take counsel in my soul, 

having sorrow in my heart day and night ? 
how long shall mine enemy triumph over me ? 
Consider and ans<wer me, o Lord my God ; 
lighten mine eyes 

that I sleep not in death ; 
lest mine enemy say 

I have prevailed against him : 
lest mine adversaries rejoice when I am moved. 
But as for me, in thy mercy do I trust : 

let my heart be joyful in thy salvation : Ps: xiii 56, 6 

/ will sing unto the Lord because He hath dealt bountifully 
with me. 



Put away from me LW 

EX. xx 3-17 i. all irreligiousness and profanity, 

all superstitiousness and hypocrisy, 
2- idolatry and idiolatry, 
Tertull.<& pudic. 3. rash oath and curse,* 

4. withdrawal from and indecency in worship : 

5. swelling and heedlessness, 
6- strife and wrath, 

*j. passion and corruption, 

8. sloth and dishonesty, 

9. leasing and insolence, 
Lit. S. Ja. p. 31 10- every evil conceit, 

every lascivious thought, 
every shameful lust, 
every unseemly thought.* 

Grant unto me 

1. Godfearingness and religion, 

2. adoration and worship, 

3. fair speech and faithfulness to mine oath, 

4. comely confession in the assembly : 

5. kindly-affectionedness and obedience, 

6- patience and friendly-mindedness, 

7. purity and sobriety, 

8. contentedness and goodness, 

9. truth and incorruptibleness, 
IQ. good imagining^ 

continuance unto the end. W 


Apost. creed I believe in God LW 

i. Father, almighty, maker of-j 

ii. And in a. Jesus 

b. Christ 

c. his onlybegotten Son 

d. our Lord : 



1. conceived of the Holy Ghost 

L rir 

2. born or Mary evervirgin 

3. suffered under Pontius Pilate 

4. crucified 

5. dead 

6. buried 

I ) descended into hell 

2 risen again from the dead 

3 ascended into heaven 

4 set at the right hand 

5) to return again therefrom 

6) unto judgement both of quick and of dead, 
iii. And in the Holy Ghost: 

a Church 

(1) holy 

(2) catholic 

( 3 ) a communion of saints : 

1 . forgiveness of sins 

2. resurrection of flesh 

3. life everlasting. 


And now, Lord, what is my hope ? P S . xxx i x i 

Truly my hope is even in Thee. 
In Thee, o Lord, have I trusted ; P S . xxx j x 

let me never be confounded. 



Let us beseech the Lord * 
for the whole creation : 

peaceful : 
for all our race : 

fnot Christians 

fallen asleep aforetime : -( [. es , 

living: conversion of (^heists ungodly, paynims, 
^1 urks, Jews : 

Lift- pair. p. 5 


for the restoration of them that are sick of { e . rrors> 

J- IJ 7 r t t u 

confirmation of them to whom Thou grantest -( ^ 

^grace : * 

for the succour and consolation 

unsettlement ; 
for the thankfulness and sobriety 

of all, men and women, that are! health 

in good case in j resourcefulness 

[tranquillity : 
for the Church Catholic, 

its confirmation and increase : 

its deliverance and union : 

its readjustment and pacification : 


Tit. i 5 the restoration of the things that are wanting"^ , 

Rev. Hi 2 the strengthening of the things that remain*/ 

for the episcopate, presbyterate, Christloving people : 
for the commonwealths i . of the world, 

2. Christian and far off, 

3. neighbouring, 

4. ours: 
for those in authority : 

our king preserved by God, 

the queen and the prince, W 

them that are eminent at court, L\& 

parliament, judicature, civil control, armed force, 
commonalty, leaders of the commonalty, 
husbandry, grazing, fishery, 
commerce, trade, mechanical occupation, 

, fthe sordid craftsmen 

even down to-C ... , 

^tne beggars : 

for the succession : 

the good education of all the royal seed, 

of the scions of the nobility : 



of those in universities, 
in inns of court, 
in schools, 

. , . . ftown 

in businesses in { 

^country : 

for those commended to me by 

I- kindred : brothers, sisters : * S. Ans. Or. 13 

for the blessing of God upon them 
and upon their children : 

2. good offices received : * Cp. S. Ans. u.s. 

for recompense on all of whom I have any time 

received good offices 
and on them that minister unto me in carnal things : 

3. charge : * S. Ans. u.s. 

those educated 

or yet ordained any time by me : 
college, parish, 
S. Paul s 
Westminister ; 

the diocese of-! Ely 

[and this present, 

clergy, peoples, helps, governments ; i Cor. xii. 28. 
the deanery of the Chapel Royal, 
the Almonry, 
the colleges committed to me : 

4. friendship : * Cp. S. Ans. u. *. 

for them that love me 

and some even unknown : 

5. Christian charity : 

for them that hate me 

and some even for the truth and righteousness 

6. neighbourhood: 

for them that dwell by me quietly and harmlessly : 

7. promise : * S. Ans. u.s. 

for them I have promised to bear in mind in my 
prayers : 

8. mutual obligation : 

for them that bear me in mind in their prayers 

and beg as much of me : * Cp. S. Ans. u.s. 


9. much occupation : 
Lit. s. Bus. p. 62 for them that for reasonable causes* fail of calling 

upon Thee : 

Horaef. i6ib f or them that have none to intercede for them individually: * 
for them that at present are struggling in extreme necessity 

or deep affliction : 

for them that are essaying some achievement, 
whereby will come glory to thy Name 

or some great good to the Church : 
Lit. s. ja. p. 15 for them that are doing good works * 

either in respect of sacred things 
or in respect of the needy : 

for them that have any time been scandalised by me whether 
by deed or by word. 


PS. ixvii i, 6 God be merciful unto me 

and bless me : 
shew me the light of his countenance 

and be merciful unto me : 
God, even our own God, 

God give me his blessing. 

Horolog. p. 16 Accept my entreaty : 

direct my life unto thy commandments : 
sanctify my soul, 
purify my body, 

rectify my thoughts, 
cleanse my desires : 
Horolog. p. 469 soul and body, 

mind and spirit, 
heart and reins, 

renew me wholly,* o Lord : 
S. Mt. viii 2 for if Thou wilt, Thou canst. 


EX. xxxiv e, 7 i . The LORD, the LORD, 

Pesiqta Eth gar- /-i j 

&zz 57 a 2. LrOd, 

3. full of compassion 


4. gracious, 

5. slow to anger 


6. plenteous in mercy 


7. truth, 

8. keeping mercy for thousands, 

9. forgiving iniquity 

I o. and transgression 

1 1 . and sin : 

1 2. and He will by no means clear the guilty ; 

13. visiting the iniquity of the fathers 

upon the children. 

I will alway give thanks unto the Lord : p s . xxxiv i 

his praise shall ever be in my mouth. 

Glory to God in the highest : S. Lk. 14 

on earth peace, 
goodwill towards men. 

The Angels charge : Horaef. 98 

Archangels illumination : 

Virtues marvels : 

Thrones judgement : 

Dominations benefaction : 

Principalities government : 

Powers against devils : 

Cherubim knowledge : 

Seraphim love. 

In every imagination of our heart : Gen. vi 5 

the words of our lips : PS. Kx 12 

the works of our hands : Dt. U ^ 

the ways of ourjeet. Cp. Prov. iv 26 

6 4 



Ps. ixiii i O God, Thou art my God : early will I seek Thee. 

3 Child. 3 
Gen. i 9 

Gen. i n 

Gen. i 2 

Ps. xxxiii 7 ; 
Ixxviii 14 

3 Child. 55, 56 

Gen. i 2 

3 Child. 52, 53 

Gen. i 2 

Gen. i 12 
Dt. xi 14 

Joel ii 30 


Blessed art Thou, o Lord, 

that didst gather together the water into sea, 
that didst bring to light the earth, 
that didst bring forth the shoots 

of herbs and fruitbearing trees, 
Deep : 

the depths^} 

- as on an heap, 
the sea j 

lakes, rivers, fountains. 
Waste : 

earth, continent, islands : 

mountains, hills,* ralleys : 

arable, meadows, woods. 

the green things, 
grass : 

herbs and flowers, 
for food, 


healing : 
the trees 

bearing fruit 

fruits * wine 


spices : 
for wood : 
the things under the earth : stones 


and minerals: 
blood and fire and pillars of smoke. 



Of David 

Who can tell how oft he offendeth ? p& xix 12 

O cleanse Thou me from my secret faults : 
keep thy servant also from presumptuous sins, 

so that they get not the dominion over me. 
For thy Name s sake Ps. xxv 10 

be merciful unto my sin, 

for it is great. 
My sins have taken such hold on me, p s . x \ I5) l6 

that I am not able to look up : 
yea they are more in number than the hairs of my head 

and my heart hath failed me. 

Lord, let it be thy pleasure to deliver me, 

make haste, o Lord, to help me. 

Shew thy marvellous lovingkindness upon me, p s . xv ij 7 

Thou that art the Saviour of them which put their 
trust in Thee. 

1 said, Lord be merciful unto me: PS. xii4 

heal my soul for I have sinned against Thee. 
Of Solomon 

I have sinned, 2 Chr. vi 37 

but I am ashamed, 2 Chr. vii 14 

and I turn from my wicked ways, 
and I return unto my heart, Bar. ii 30 

and with all my heart I return unto Thee, 2 Chr. vi 38 
and seek thy face 2 Chr. vii 14 

and pray unto Thee saying 2 Chr. vi 37 

I have sinned, I have done amiss, I have dealt wickedly, 

I know, o Lord, the plague of my heart: iKi. viii 3 8 

and behold I turn unto Thee a Chr. vi 37 

with all my heart 
and with all my strength. 

And now, o Lord, from thy dwelling place 2 Chr. vi 30 

and from the throne of the glory of thy kingdom in wisd. ix 10 ; 3 

u Child. 33 

hear therefore the prayer i Ki. viii 38 ; 2 

and the supplication of thy servant, i^WaS*,* 

and forgive thy servant 

and heal his soul. 


Of the Publican 
S. Lk. xvlii 13 God, be merciful to me the sinner ; 

1 Tim. i 15 be merciful therefore to me, the chief of sinners. 

Of the Prodigal 

S. Lk. xv 18 Father, I have sinned against heaven and against Thee : 

19 I am no more worthy to be called thy son : 

make me one of thy hired servants,* 
make me one or even the last 

the least among all. 




Ps. xxx 7, 8 Thou didst hide thy face and I <was troubled : 
I cried unto Thee, o Lord, 
and unto the Lord did I make my supplication. 
Ps. xxx 9-123 What projit is there in my blood LV 

when I go down to the pit ? 
Shall the dust give thanks unto Thee, 

shall it declare thy truth ? 
Hear, o Lord, and have mercy upon me : 

Lord, be Thou my helper. 

Thou hast turned me my mourning into dancing : 
Ps. xxx 12*, 13 Thou hast put off my sackcloth and girded me with L 

to the end my glory sing praise unto Thee and keep 

not silence : 
Lord my God, I will give thanks unto Thee for ever. 


Gen. vi 5 Imagination 

Lev. iv 2 error 

Gen. xxvi 10 trespass 
Ex. xxxiv 7 ; stn 
Job xxxiv 37 transgression 

Ezek.xvii abomination. 


2 Cor. vii ii Carefulness 

clearing of self 




vehement desire 




Belief. Apost. creed 


natural affection 



lordship : 

burial : 








calling out of the 

hallowing in the 

universal : 
communion of saints 

hallowed things : 
forgiveness of sins 

life everlasting. 



Be Thou my hope, 
Ps. ixv 5 o hope of all the ends of the earth 

and of them that remain in the broad sea. 


Creatures : 


departed aforetime, 

yet in the body, 

compassed with infirmity. 
Churches : 

catholic, Episcopate, 

eastern, presbyterate, 

western, orders of clergy, 

British. Christloving people. 

Commonwealths : 

of the world, 
Rulers : 





mighty men, 

c [land 

forces on-! 



Those in the palace, 

Those concerned with souls, 



things of this life. 
< Those commended to me by > 

good offices received, 

at present, 


mutual obligation, 
want of leisure, 
entire neediness, 


The Lord Himself be my keeper : PS. cxxi 5, 7, 

Lord, be my defence upon my right hand. 
The Lord preserve me from all evil : 

yea the Lord be he that shall keep my soul. 
The Lord preserve my going out 
and my coming in, 

from this time forth 
for evermore. 


O Lord, Thou knowest and canst skill and wiliest Horae f. c. 

the good of my soul : 
wretched man that I am, 

1 neither know, neither can skill, neither (as I ought) 

will it. 
Do thou, o Lord, I beseech Thee, 

in thine unspeakable loving affection 
so take order concerning me 

and so dispose, 

as Thou knowest to be best liking unto Thee 
and most expedient for me. 



2 Th. i it Goodness, 

Rom. v 20 grace, 

Rom. v 8 love, 

Tit. iii 4 kindness, 

love towards mankind : 
2 Cor. x i meekness, 

gentleness : 
Rom. ii 4 forbearance, 

longsuffering : 

i Pet. i 3 mercy I. great 

PS. Hi 2. and large: 

Rom. xii i compassions, 

PS. ii i i . multitude of compassions, 

Col. iii 12 2. bowels of compassions : 

Pr. Manass. tender pitifulness : 
S. Jas. v ii great pitifulness : 
Mic. vii 18 in passing by, 

Acts xvii 3 o winking at, 

is. ivii ii holding long peace 

Neh. ix 28 heb. many times 

it. 3 o many years : 

Cp Lam. iii 33 ; unwillingly, 

not willingly, 

Ps. Ixxviii 39 not whole, 

PS. ciii 10 not according to, 

PS. ciii 9 not always : 

Hab. iii 2 mercy in wrath, 

Joel ii 13 repenting him of the evil, 

is. xl 2 double,* 

unto pardon, 






I have thought upon Thee when I was waking, o Lord : p s . ixiii 7 8 
for Thou hast been my helper. 

Blessed art Thou, o Lord, 

who madest the two lights( 8Un Gen l6 . : Ps - 

^moon cxxxvi 8, 9 

greater and lesser : 

(Mazzaroth, Jobxxxviiiy. 

the stars also-! Slrcturus, Orion, Pleiades, Jobixg 

\the chambers of the south, 
for I light Gen. i 15 

2 signs 14 

3 seasons : * spring, summer, autumn, winter, 

4 and to rule over day Mays 16 

I weeks 
and night *1 months 

The earthquake. 

LW Of Esay 

Behold Thou wert wroth and <we sinned : 
L in them have <we been of long time and shall l we be saved P 

LW For <we all are become as one unclean 

and all our righteousnesses 

are as a polluted garment : 
and iv e all do fade as a leaf and our iniquities like the wind 

do take us atvay. 
But now, o Lord, Thou art our father : 

we are the clay and Thou our potter ; <we are all the 
work of thy hand. 


/*. Ixiv 9 Be not tvroth very sore, o Lord, 

neither remember iniquity for ever : 
behold, look, <we beseech Thee, <we are all thy people. 
Of Jeremy 
Jer. xiv i Though our iniquities testify against us, 

deal Thou with us for thy Name s sake : 

for our backslidings are many : W 

we have sinned against Thee. 

Jer. xiv 9 And Thou, o Lord, art in the midst of us LW 

and <we are called by thy Name : 

leave us not. 

Jer. xiv 8, 9 O our hope, which art a saviour in time of trouble, w 

why shouldest Thou be as a stranger in thy land 

or as a wayfaring man that turneth aside to tarry 

for a night ? 

why shouldest Thou be as a man astonied, 
as a mighty man that cannot save ? 
Jer. xxxi34 Forgive, o Lord, our iniquity 

and remember our sin no more. 

Jer. xxxi 18, 19 / have surely heard Ephraim bemoaning himself L 

Thou hast chastised me and 1 was chastised as a calf 

unaccustomed to the yoke : 
turn Thou me and I shall be turned, 
for Thou art the Lord my God. 
Surely after that I tuas turned I repented, 
and after that I was instructed I smote upon 

my thigh : 

I <was ashamed, yea even confounded, 
because I did bear the reproach of my youth. 
Of Saint Paul LW 

Rom. vii 14 Lord, I am carnal, 

sold under sin : 

18 in me (that is, in my flesh) dwelleth no good thing : 

is. 16 for the good that I would, that I do not, 

but the evil which I would not, that do I. 
I consent unto the law that it is good 

22 and I delight in it after the inward man : 

23 but I see another law in my members 

warring against the law of my mind 
and bringing me into captivity to the law of sin. 
24. O wretched man that I am ! 


who shall deliver me from the body of this 

death ? 

I thank God through Jesus Christ Rom. viizs 

that where sin abounded, Rom. v 20 

grace did much more abound. 
O Lord, thy goodness leadeth me to repentance : Rom. ii 4 

o give me sometime repentance to recover myself 2 Tim. ii 25, 26 
out of the snare of the devil 

who am taken captive by him. 
Of Saint Peter 

The time past of my life may suffice me i Pet. iv 3, 4 

to work the will of my lusts, 
walking in lasciviousness, revellings, banquetings, 

and in all other excess of riot. 

Lamb without blemish and without spot, i Pet. i 19, 18 

who didst redeem me in thy precious blood * : 
in the very blood have mercy and save me : 
as well in thy very blood 

as in thy very name, Acts iv 12 

beside which there is none other given amongst men 
whereby we must be saved. 

God, Thou knowest my foolishness Ps. Ixix 5 

and my sins are not hid from Thee : 

Lor a 1 , all my desire is before Thee Ps. xxxviiig 

and my groaning is not hid from Thee. 
Let not them that wait on Thee be ashamed for my cause, Ps. Ixix 6 

o Lord LORD of hosts : 
let not those that seek Thee be brought to dishonour through me, 

o God of Israel. 
But as for me, I make my prayer unto Thee, o Lord, in an Ps. Ixix 13 

acceptable time : 
answer me, o God, in the multitude of thy mercy, even in the truth 

of thy salvation. 

LW Take me out of the mire that 1 sink not : Ps. Ixix 14-16 

let me be delivered from them that hate me 

and out of the deep waters : 
let not the water/load drown me, 

neither let the deep swallow me up, 
and let not the pit shut her mouth upon me. 
L Answer me, o Lord, for thy loving kindness is good : Ps. Ixix 17-19 


turn Thou unto me according to the multitude of thy compassions. 
And hide not thy face from thy servant , 
for I am in trouble : o haste Thee and answer me. 
Draw nigh unto my soul, redeem it, 
o ransom me because of mine enemies. 


Pet. Lomb. Sent. Conceit Amotite LW 

Wrathful ness Perizzite 

Surfeit Girgashite 

Lasciviousness Hivite 

Distractions of this life Canaanite 

the lukewarmness of Accidy Jebusite. 

5 Phil - Humility 

S. Ja. ii 13 ; iii 17 Mercy 

lS - Patience 

iv 7 Sobriety 
2;iS - Purity 
^2 Cor. Contentment 

i S. Pe 
i Tim. 

Jo. ii 
Phil, iv 

ix 8 ; Tim. vi6 . .. err 

S. Mt. xxyi 41 ; the readiness of Zeal. 

Rom. xii ii ; 
Heb. vi ii 


I believe w 

in the Father benevolent natural affection, , w 

almighty saving power, 


creator providence unto-! governing 


of the universe. 

S. Mt. i 21 In Jesus salvation, 

i S. Jo. ii 20 Christ unction, 

Eph. i 5 the onlybegotten Son adoption, 

Lord care : 

in conception) . , . f , ^conception 

, . , r >the cleansing of our unclean^ , 

sufferings what we ought that we might not 


cross the curse of the law 1 . , Gal. Hi 13 

, . c , taken 

death the sting or death * f * Cor- xv s6 

burial eternal corruption in the gravej 

in descent whither we ought that we might not, 

resurrection as the firstfruits of them that slept, i Cor. xv ao 

ascension to prepare a place for us, S. Jo. xiv 2 

session so as to appear and make intercession, Heb. ix 24 

return so as to receive unto Him his own, S. Jo. xiv 3 

judgement to render to every man according to his Rom. ii 6 


In the Holy Ghost power from on high,* S. Lukexxiv49 

from without and invisibly ^transforming unto 
but effectuously and evidently/ holiness : 
in the Church a body mystical 

of such as are called out of all the world 

unto a commonwealth according to faith and Cp. S. isid. Pel. 

holiness:* E -* 2 * 

in the communion of saints, of the members of this body 
a mutual sharing in hallowed things, 

unto confidence of forgiveness of sins, 
hope of resurrection) unto life 

translation / everlasting. 


But my trust is in thy mercy p s . xiii 5 

from this time forth for evermore. PS. cxxi 8 

How excellent is thy mercy, o God.* Ps. xxxvi ^ 

If I have an hope it is in thy mercy : 

let me not be disappointed of this my hope. Ps. cxix 116 


Moreover we beseech Thee : Lit. s. Bas. p. 61 

remember all, o Lord, for good, Lit.s.ja. p. 27 

have mercy upon all, o sovran Lord, 
be reconciled to us all : 

pacify the multitudes of thy people, 

scatter offences, 

bring wars to nought, 

stop the uprisings of heresies : 


thy peace and love 

grant to us, o God our Saviour, 

Thou that art the hope of all the ends of the earth. 
Remember to crown the year with thy goodness ; 
for the eyes of all wait upon Thee 
and Thou girest them their meat in due season : 
Thou openest thy hand 

and fillest all things living with thy goodness. 
Lit. s. Bat. p. 61 Remember thy holy Church 

that is from one end of the earth to the other, 
and pacify her 
which Thou hast purchased with thy precious 


and stablish her even unto the end of the world. 
Remember them that bring forth fruit and do good works in 
thy holy churches and are mindful of the poor and needy: 

recompense them 
with thy rich and heavenly gifts : 

grant them 
for the things earthly, the heavenly, 

corruptible, incorruptible, 

temporal, eternal. 

Remember them that are in virginity and purity and discipline, 
and futhermore them withal that live in reverend wed 

in piety and fear of Thee. 
Lit. s. /. p. 27 Remember every Christian soul 

afflicted and oppressed and struggling 

and needing thy mercy and succour : 
and our brethren that are in captivities and in prisons 

and bonds and bitter thraldoms : 
Lit. s. Jo., p. 16 supplying return to the wanderers, 

health to the sick, 
deliverance to the captives, 

and rest to them that have fallen asleep aforetime. 
Lit. s. BOS. p. 61 Remember religious and faithful kings 

unto whom Thou hast given the right to reign on 

the earth : 
and chiefly remember, o Lord, 

our king preserved by God : 
strengthen his kingdom, 


subdue to him all that oppose, 

speak comfortably unto him good things 

in behalf of thy Church and all thy people : 
bestow upon him profound peace and such as may not 

be taken away, 
that in his serenity we may lead 

a quiet and peaceable life with all godliness 

and honesty. 

Remember, o Lord, every principality and power 
and our brethren at court * 

and them that are eminent in council and judicature 
and all on land and sea waging thy wars for us. 

Moreover vouchsafe to remember, o Lord, our fathers in Lit. s. /a. p. 28, 
holy things, the honourable presbyterate, pf 78^ Chrys 

and all the clergy rightly dividing the word of truth 

and walking uprightly therein. Gal. ii 14 

Remember, o Lord, them that are standing round about us Lit. s. /. p. 16 
and praying with us in this holy hour, 

their zeal and ready mind : 

remember also them that for reasonable causes are nbsent, and Lit. s. Bos. p. 62 
have mercy on them and us 
after thy great mercy. 
Fill our garners with all manner of good, 
preserve our marriages in peace and unanimity, 
nourish the infants, 
train the youth, 
strengthen the aged, 
comfort the weakhearted, 
gather together the scattered, 
bring back them that have strayed, and knit them to thy holy 

and catholic and apostolic Church. 
Enlarge them that are vexed with unclean spirits, 
sail with the voyagers, 
travel with the wayfarers, 
champion widows, 
shield orphans, 
deliver captives, 
heal the sick. 
Them that are under trial and in mines and exiles and galleys 

and in any affliction or necessity and sore beset, 
remember, o God ; and all that need thy great tender mercy, 


and them that love us and them that hate, 

and them that have charged us unworthy 
to remember them in our prayers. 
And all thy people remember, o Lord our God, 
and on all pour out thy rich mercy, 
unto all imparting their petitions unto salvation. 
And them that we have not remembered 

by reason of ignorance or forgetfulness or multitude of 

Thyself remember, o God, which knowest the age and 

appellation of each, 

which knowest every man from his mother s womb. 
For Thou, o Lord, art the succour of the succourless, 
and the hope of them that are past hope, 
the saviour of the tempest- tossed, 
the harbour of the voyagers, 
the physician of the sick : 
Thyself become all things to all men, 

which knowest each one and his petition, 

each house and its need. 
Deliver, o Lord, this city 

Lit. S. Chrys. p. and all the country wherein we sojourn 

Lit?s. BOS. p. 62 from famine, pestilence, earthquake, flood, 

fire, sword, onset of aliens 
and civil factiousness. 
Stop the schisms of the churches, 

assuage the ragings of the heathen, 
and receive us all into thy kingdom, making us children 

of light : 
and thy peace and love bestow upon us, 

o Lord our God. 
Lit. s. ja. p. 29 Remember, o Lord God, all spirits and all flesh, 

whom we have remembered and whom we have not L 


from righteous Abel unto this day that now is. L^ 
And for us, direct the end of our lives to be Christian, 

and (if it like Thee) painless in peace, 

Lord, o Lord, 
gathering us together under the feet of thine elect, 

when Thou wilt and as Thou wilt, 
only without shame and sins. 




The glorious majesty of the Lord our God be upon us 
prosper Thou the works of our hands upon us, 
o prosper Thou our handywork. 







round about 


Be, Lord, 
me to 

strengthen me, 





bring back, 


Ps. xc 17 

Cp. Horae f. 


Blessed art Thou, o Lord, the God of Israel, 

our Father, 
for ever and ever. 
Thine, o Lord, is the greatness 
and the might 
and the glory 
and the victory 
and the majesty 
and the praise 

\VT2 and the strength : 

LW for all that is in the heaven 

and in the earth is thine. 
At thy presence trembleth 

every king and every nation. 
Thine is the kingdom, o Lord, 

and Thou art exalted as head 

above all. 

Both riches and honour come of Thee 
and Thou rulest over all, 

the ruler of all rule : 
and in thine hand is power and might, 
and in thine hand it is to make great 
and to give strength unto all. 

i Chr. xxix 10-13 





Now therefore, our God, we thank Thee 

and praise thy glorious Name. 
i Chr. xxix 14-17 But who am I and what is my house that l we should be able to L 

offer so willingly ajter this sort ? 
for all things come of Thee and of thine own have we given 

For we are strangers before Thee and sojourners as were all our 

fathers : 
our days on the earth are as a shadow and there is none abiding. 

Lord our God, all this freewill offering cometh of thine hand 

and is all thine own. 

1 know also, my God, that Thou triest the heart and hast 

pleasure in uprightness : 
as for me, in the uprightness of mine heart I have willingly offered 

all these things : 
and now have I seen with joy thy people which are present here 

to offer willingly unto Thee. 


t- 93 V. THURSDAY 


O satisfy us with thy mercy and that soon, o Lord. p s . xc 14 


Blessed art Thou, o Lord, 

which broughtest forth of water Gen. i 20 

moving creatures that have life, 

and whales 2I 

and winged fowls, 

and didst bless them, 22 

so as to increase and multiply.* 

The things touching the Ascension. 
Set up thy self, o God, above the heavens p s . cviii 5 

and thy glory above all the earth.* 
By thine Ascension 

draw us withal unto Thee, o Lord, s. Jo. xii 32 

so as to set our affections on things above, Col. iii 2 

and not on things on the earth.* 

By the awful mystery of the holy body and precious blood 

in the evening of this day : 
By the birthday 

of thy humble servant : 

Lord, have mercy. 

Of Ezekiel 

Thou that didst say Ezek. xxxiii i 

As I LIVE (saith the Lord God) 







Lam. V2i turn Thou us unto Thee, o Lord, 

and we shall be turned : 
Ezek. xviii 30 turn us from all our transgressions 

and let them not be our ruin. 
Of Daniel 
Dan. ix 5 I have sinned, I have committed iniquity, I have done 

from thy precepts and from thy judgements. 

7 O Lord, righteousness belongeth unto Thee, 
but unto me confusion of face 

as at this day, 

because of the rejection wherewith Thou hast 
rejected us. 

8 O Lord, to us belongeth confusion of face 

and to our princes, because we have sinned against 

16 Thdt. O Lord, in all things is thy righteousness : 

16 vulg. unto all thy righteousness, 

let then thine anger and thy fury be turned away, 

17 and cause thy face to shine 

upon thy servant. 

1 8 O my God, incline thine ear and hear : 
open thine eyes and behold 

my desolations. 

19 O Lord, hear : o Lord, forgive : o Lord, hearken : 

hearken, o Lord, and do and defer not, 
for thine own sake, o Lord, o Lord my God: 

for thy servant is called by thy Name. 
Of James 

S. ja. Hi 2 In many things we offend all : 

S. ja. ii 13 o Lord, let thy mercy rejoice against thy judgement* 

in my sins. 
Of John 
i S. Jo. is If I say I have no sin, I deceive myself, 

and the truth is not in me : 
9 but I confess my sins many and grievous, 

and Thou, Lord, when I confess art faithful and just 

to forgive me my sins. 
S. Jo. ii i But withal, touching this, I have an Advocate 

with Thee unto Thee 
thine onlybegotten Son, the righteous : 


let Him be a propitiation for my sins, i s. Jo. ii 2 

who is also for the sins of the whole world. 

Will the Lord cast off" for ever ? Ps. Ixxvii 7 

and will He be favourable no more ? 
Is his mercy clean gone for ever ? 8 

doth his promise fail for evermore P 
Hath God forgotten to be gracious ? 9 

hath He in displeasure shut up his compassions ? Selah. 
And I said, This is mine infirmity : 10 

but I will remember the years of the right hand of the Most 

Every weight He b. xii i 

and sin that cleaveth so fast : 
all filthiness s . j a . ; 2I 

and superfluity of naughtiness : 
lust of the flesh, , s . Jo . ;i l6 

pride of life : 

every movement of flesh and spirit aliened from the will Lit. s. ja. p. 3I 
of thine holiness. 


1 . To be poor in spirit so as to have a share in the kingdom s - M *- v 3- 

of heaven : 

2. to mourn so as to be comforted : 

, . ..... 

3. to be meek so as to inherit the earth : 

4. to hunger and thirst ~| , rn , 

r , , Vso as to be filled : 

after righteousness) 

5. to be merciful so as to obtain mercy : 

6. to be pure in heart so as to see God : 

7. to be peaceable so as to be called the son of God : 

8. to be ready for persecutions and reproaches for righteous 

ness sake so as to have my reward in heaven. 


Coming unto God Heb. xi 6 

I believe that He is, 

and that He is a rewarder of them that diligently seek Him. 


job xix 25 heb. I know that my Redeemer liveth ; 

S. Mt. xvi 16 that He is the Christ the Son of the living God ; 

S. Jo. iv 42 that He is indeed the Saviour of the world ; 

i Tim. j 15 that He came into the world to save sinners, 

of whom I am chief. 
Acts xv it, 10 Through the grace of Jesus Christ we believe that we shall 

be saved 

even as our fathers withal. 
Job xix 26 sept. I know that on the earth shall stand my skin, 

that endureth these things. 
Ps. xxvii 15 I believe verily to see the goodness of the Lord 

in the land of the living. 


Ps. xxxiiizo Our heart shall rejoice in the Lord, 

because we have hoped in his holy Name : * 
the Name 

of the Father : 

the Saviour, Mediator, Intercessor, Re 
deemer : 
the double Paraclete, 

the Lamb, the Dove. 

Ps. xxxiii 21 Let thy merciful kindness, o Lord, be upon us, 

like as we do put our trust in Thee. 


Lit. s. Chrys. p. In peace let us beseech the Lord : 

for the peace that is from above and the salvation of our 

souls : 
for the peace of the whole world, 

the stability of the holy churches of God 
and the union of all men : 
for this holy house and them that with faith and piety enter 

therein : 
for our fathers in holy things, the honourable presbyterate, 

the diaconate in Christ and all clergy and people : 
for this holy mansion and every city and country and them 

that dwell therein in faith : 

for good temperature of the air, plenteous bearing of fruits of 
the earth and peaceful seasons : 


for them that travel by land and by water, the sick, toilworn 

and captives, and their safety. 
Help, save, have mercy and preserve us, o God, by thy 

Commemorating the allholy, immaculate, more than 

blessed mother of God and evervirgin Mary, 

with all saints, 
let us commend ourselves and one another and all our 

life unto Christ God : 

unto Thee, o Lord, 

for unto Thee is due glory, honour and worship. 


The grace of our Lord Jesus Christ 2 Cor. xiii 14 

and the love of God 
and the fellowship of the Holy Ghost 
be with me and with us all. 


I commend as well myself as mine and all things mine 
to Him that is able to keep me from falling S. Jude 24 

and to present me faultless before the presence of his glory, 
to the only wise God and our Saviour, 
to whom be glory and majesty 
dominion and power 

both now 
and world without end.* 


O my Lord, Lord, 

for that I am, 

, T ,. s. Aug. <u civ. 

that 1 am alive, Z> vii3i 

that I am rational : * 
for nurture, 

governance : 


for education, 
religion : 
Gerson de x con- C grace 

sjd.iHorando f or t h y gifts of\ nature 
(111693) J 5 I 

Restate : * 

for redemption, 
instruction : 
for calling, 

further recalling manifold : 
for forbearance, 

long longsuffering towards me, 
Neh. ix 28 many times, 

30 many years, 

until now : W 

for all good offices I have received, LW 

good speed I have gotten : 
for any good thing done : 

for the use of things present, 
Horolog. pp. 16, thy promise 

90 and my hope 

touching the fruition of the good things 

to come : * 

for my parents honest and good, 
teachers gentle, 

benefactors alway to be had in remembrance, 
colleagues likeminded, 
hearers attentive, 
friends sincere, 
retainers faithful : 

for all who have stood me in good stead 
by their writings, 
their sermons, 

wrongs : 


for all these things and all other, Lit. s. Chrys. p. 

which I wot of, which I wot not of, 
open and privy,* 
what things I remember, what things I have forgotten 


things done to me after my will or yet against my will,* S. Chrys. 
I confess to Thee and bless Thee and give thanks to Thee, " Tim - 
and I will confess and bless and give thanks to Thee 

all the days of my life. 
Who am I and what is my father s house, 2 Sam. vii 18 

that Thou shouldest look upon such a dead dog as I am ? 2 Sam. ix 8 
What reward shall I give unto the Lord PS. cxvi n 

for all the benefits that He hath done unto me ? 

What thanks can I render to God again i Thess. iii 9 

for all * things wherein 
He hath spared me 
He hath waited for me hitherto ? Cp. 2 Sam. rii 18 

HOLY, HOLY, HOLY Rev. ir 8 

Thou art worthy, o Lord and our God, the Holy One, n 

to receive the glory and the honour 

and the power : 

for thou hast created all things, 

and for thy pleasure they are 

and were created. 



PS. ixxxviii 13 Early shall my prayer come before Thee. 


PS. cxix 12 Blessed art Thou, o Lord, 

Gen. i 24 which didst bring forth of the earth beasts and cattle 

25 and everything that creepeth 

29 JTood 

Gen. iii ai for-j clothing * 

[succour : 

Gen. i 26 and didst make man, 

in thine image, 

to have dominion over the earth, 
28 and didst bless him. 

s.Cyr.Ai.c/a/4. The forecounsel, 

fashioning with thine own hand, 
Gen. n ^ breath of life, 

Gen. i 27 image of God, 

PS. viii 6 setting over the works, 

PS- xci ii charge to the angels concerning him, 

Gen. ii 8 garden. 

Heart life knowledge of God 

reins sensation writing of the law 

eyes reason oracles of prophets 

ears spirit melody of psalms 

tongue freewill admonition of proverbs 

hands memory experience of histories 

feet conscience worship of sacrifices. 

PS. cxix 12 Blessed art Thou, o Lord, 
2 ur^ 1 4> Gen ^ or ^y g reat an< i precious promise 

s. iren. Haer. \ on this day touching the quickening seed, 

Eph. iio; S. Jo. a d for the fulfilling of the same in fulness of the times 

on this day.* 



Blessed art Thou, o Lord, for the holy sufferings of this day. 
By thy saving sufferings on this day 
save us, o Lord. 

Of Osee 

I have rebelled against Thee, o Lord, but I return unto Hos. xiiii6;xivi 


I have fallen by mine iniquity : 

but I take with me words 2 

and I turn unto Thee saying 

Forgive sin and receive prayer : 
so will I render Thee the calves of my lips. 
Of Joel 

Spare, o Lord, spare, Joel ii 17 

and give not thine heritage to reproach * 

unto thine enemies. 
Of Amos 

Lord, Lord, forgive : cease, I beseech Thee : Amos vii 2 

by whom shall Jacob arise ? 

for he is small. 

Repent, o Lord, for this : 3 

this also shall not be. 6 

Of Jonas 

Observing lying vanities Jonah ii 8 

I forsook my own mercy, 

and I was cast out of thy sight : 4 

when my soul fainted in me I remembered the Lord. 7 

1 will look yet again towards thy holy temple, 4 

and it is Thou that shalt bring up my life from the 6 

Of Micah 

Who is a God like unto Thee, that passest by the Mic. vii 18 

iniquity of the remnant of thine heritage ? 
Thou wilt not hold fast thine anger for ever, 

because Thou delightest in mercy. 

Turn again, have compassion upon us, o Lord : 19 

subdue our iniquities, 
and cast all our sins 

into the depths of the sea, 
after thy truth and after thy mercy. *> 


Of Abacuc 
Hab. Hi 2 sept. O Lord, I have heard thy speech 

and was afraid : 
I considered thy works 
and was astounded. 
In wrath remember mercy. 
Of Zachary 
Zech. iii 3 Behold me, o Lord, clothed with filthy garments : 

i behold Satan standing at my right hand : 

Zech. ix ii and, o Lord, by the blood of thy covenant, 

Zech. xiii i in the fountain opened to sprinkle 

all uncleanness, 

Zech. iii 4 cause my iniquity to pass away from me, 

Is - vi 7 and purge my sins. 

Ztch- " 2 Save me as a brand plucked out of the fire. 

s. Lk. xxiii 34 Father, forgive me : for I know not, 
indeed I know not, what I did * 
in my sinning against Thee. 
42 Lord, remember me in thy kingdom.* 
Acts vii 60 Lord, lay not to mine enemies charge their sins : 
Lord, lay not to my charge my sins. 

S. Lk. xxii 44 By the sweat bloody, in clots, 

S- Mt xxvi 3 8; the soul in agony, 

Herat f.*?"; 4 ^. the head wreathed with thorns driven in with the rods, 
Mt.xxvii 30 the eyes filled with tears, 

the ears full of opprobries, 
the mouth given to drink of vinegar and gal!, 
the face shamefully befouled with spitting, 

S. jo. xjx 17 the neck loaded with the burden of the cross, 

PS Mt. X xx^ii 3 26 S t ^ ie back ploughed with the weals and gashes of whips, 

PS. xxii 17 the hands and feet digged through, 

Heb. y 7 ; s. Mt. the strong crying ELI ELI, 

Horat f. 70 the heart pierced with a spear, 

S. jo. xix 34 the water and blood flowing forth, 

i Cor. xi 24 the body broken, 

S. Mt. xxvi 28 the blood outpoured. 

Ps. Ixxxv i Lord, Thou hast been favourable unto thy land : 
Thou hast brought again the captivity of Jacob. 


Thou hast forgiven the iniquity of thy people : Ps. Ixxxv 2 

Thou hast covered all their sin. 
Thou hast taken away all thy wrath : 3 

Thou hast turned thyself from the fierceness of thine anger. 
Turn us, o God of our salvation, 4 

and cause thine indignation to us<ward to cease. 
Wilt Thou be angry "with us for ever, 5 

wilt Thou stretch out thine anger from one generation to 

another ? 
Wilt Thou not turn again and quicken us, & 

that thy people may rejoice in Thee ? 
Sheiv us thy mercy, o Lord, 

and grant us thy salvation. 


The works of the flesh : Gal. v 19-21 

adultery hatred seditions 

fornication variance heresies 

uncleanness emulations envyings 

lasciviousness wrath murders 

idolatry strife 


drunkenness, revellings and such like. 


The fruits of the Spirit : Gal. v 22, 23 

love longsuffering faith 

joy gentleness meekness 

peace goodness temperance. 

The Spirit of 

wisdom counsel knowledge is. xi2 

understanding might fear of the Lord. 

The gifts of the Spirit : i Cor. xii 8 

word of wisdom 
word of knowledge 

faith gifts of healing 9 

working of miracles J0 

discerning of spirits 

kinds of tongues 
interpretation of tongues. 


I believe 

i . that Thou didst create me : 
PS. cxxxviii 8 ; the workmanship of thy hands 

S c/ ^ p - despise not. 

Gen. i 26 2. that I am after thine image and likeness : * 

thy likeness 

suffer not to be blotted out. 

i Pet. i 18, 19 3. that Thou didst redeem me in thy blood : * 

the price of the ransom 

suffer not to perish. 

4. that Thou didst make me a Christian after thine own name: 

thine own namesake 

think not scorn of. 

5. that Thou didst hallow me in regeneration : 

thine own hallowed thing 

destroy not. 

Rom. xi 24 6. that Thou didst engraft me in the good olivetree : W 

t Cor. xii 27 the member of the body mystical 

Rom. xi 22 CUt not off. 


PS. cxix 49 O think upon thy servant as concerning thy word, LW 

wherein Thou hast caused me to put my trust. 
81 My soul hath longed for thy salvation 

and I have a good hope because of thy word. 


Horolog. p. 21 For the speeding and strengthening 

of all the Christloving army 

S. Jude 20 against the enemies of our most holy faith. 

Horolog. p. 21 For our fathers in holy things, 

and all our brotherhood in Christ. 

For them that hate us and them that love us. 

For them that pity and minister unto us.* 

For them we have promised to have in mind in our prayers. 
Horolog. p. 22 For deliverance of the prisoners. 

For our fathers and brethren that are absent. 

For them that voyage by sea. 

For them that are laid low in sickness. 


Let us pray 

also for plenteous bearing of fruits of the earth 
and for every soul of orthodox Christians. 
Let us felicitate religious kings, 

orthodox pontiffs, 
the founders of this holy mansion, 
our parents, 

and all our forefathers and brethren 
that have departed aforetime. 


Be unto me, o Lord, alway Book of Com. 

thy mighty hand Ord - P- J 9 

for defence : 
thy mercy in Christ 

for salvation : 
thine alltrue word 

for instruction : 

the grace of thy lifebringing Spirit 
for comfort 

until the end 
and in the end. 

Soul of Christ, hallow 

body strengthen 

blood ransom 

water wash 

stripes heal 

sweat refresh 

wound hide 

Horae f. 62 



The peace of God, Order of Com- 

which passeth all understanding, *< 1548 

keep my heart and mind 
in the knowledge and love of God. 


Thou who when man transgressed thy commandment and fell Lit. s. Ja. p. 23 

didst not despise him nor forsake, o Good, 
but didst visit him in divers manners like a tender Father, 


2 Pet. i 4 supplying unto him thy great and precious promise 

Gen. iii 15 touching the quickening seed, 

Acts xiv 27 opening to him the door of faith 
Acts xi is and of repentance unto life : 

Eph. i 10 ; Gal. and in fullness of the times 

lv 4 didst send thy Christ himself, 

Heb. ii 16 all to take on Him the seed of Abraham, 

Eph. v 2 and in the oblation of life 

to fulfil the obedience of the law, 

and in the sacrifice of death 
Gal. Hi 13 to take away the curse of* it : 

and in his death to redeem the world, 

1 Cor. xv 45 and in his resurrection to quicken it : 
s. Chrys. ad eos Thou who doest all things * 

gut scandahz- . . . . _. 

anturS so as to bring back our race to Thee, 

2 Pet. i 4 to be made partaker of thy divine nature * and of 

the eternal glory withal : 

Heb. ii 4 ; Gal. ii Thou who hast borne witness with the truth of thy gospel 
in many and diverse miracles,* 
in the evermemorable conversation of thy saints, 
in supernatural endurance of tortures, 
in the more than marvellous conversion 
Rom. i 5 ; xvi 26 of all the world to the obedience of faith * 

without might, persuasion, force : 

Heb. morn. p. 37 blessed, praised, celebrated, 

magnified, exalted, glorified, 

hallowed be thy Name * 

the commemoration, the memory and every memorial of it 
S. Jude 25 both now and for ever. 

Rev. v 9 i . Thou art worthy to take the book 

and to open the seals thereof: 
for Thou wast slain and hast redeemed us unto God 

by thy blood, 
out of every kindred and tongue and people and nation. 

12 2. Worthy is the Lamb that was slain 

to receive the power and riches and wisdom and strength 
and honour and glory and blessing. 

13 3. To Him that sitteth upon the throne and to the Lamb 

be the blessing and the honour and the glory and the power 
for ever and ever. Amen. 


4. Salvation to our God which sitteth upon the throne Re*, vii 10 

and unto the Lamb. 

5. Amen. 

The blessing and the glory and the wisdom and the i 

thanksgiving and the honour and the power and the might 
be unto our God for ever and ever. 



is. xxxiii 2 O Lord, be gracious unto us : \ve have waited for Thee : 
be Thou our arm every morning, 

and our salvation also in time of trouble.* 


Ps. cxix 12 Blessed art Thou, o Lord, 

Gen. ii 2, 3 which didst rest on the seventh day 

from all thy works, 
and didst bless and hallow it.* 

The things touching the sabbath, 

touching an intermittent rest, 

S. Thom. Aq. touching the obsequies of Christ, 

Summaii^i22 anc j the cessation from sins; 

4 ad prim. . . , . . . _ 

touching them that went to their rest afore 


Ps. Ixxix s How long, o Lord, iv ilt Thou be angry for ever ? 

stall thy jealousy burn like fire P 

% Remember not against us the iniquities of our forefathers : 

let thy compassions speedily prevent us, 

for we are brought very low. 
9 Help us, o God of our salvation 
for the glory of thy Name, 
and deliver us and purge away our sins 

for thy Name s sake. 

Ps. Ixxix 14 So we thy people and sheep of thy pasture 
will give Thee thanks for ever : 
we will show forth thy praise to all generations. 

Ps. Ixxxviii g Mine eye wasteth away by reason of affliction : / have called 
daily upon Thee, o Lord : 


/ have spread forth my hands unto Thee. 

Wilt Thou show wonders to the dead ? Pi. Ixxxviii 10 

shall they that are deceased arise and praise Thee ? Selah. 

Shall thy lovingkindness be declared in the grave n 

or thy faithfulness in destruction ? 

Shall thy wonders be known in the dark, 

or thy righteousness in the land of forgetfulness ? 

But unto Thee, o Lord, have I cried, 13 

and in the morning shall my prayer come before Thee. 

Lord, c why dost Thou cast off" my soul ? 14 
why dost Thou hide thy face from me ? 

1 am afflicted and ready to die from my youth up : 15 
while I suffer thy terrors I am distracted : 

for in death there is no remembrance of Thee : PS. m 5 

in sheol who shall give thanks unto Thee ? 
B Of Ezra 

LW I am ashamed and blush Ezra ix 6 

to lift up my face to Thee, my God, 
for mine iniquities are increased 

over my head 
and my trespass is grown up 

unto the heavens. 

Since the days of my youth 7 

I am in a great trespass unto this day, 

and I cannot stand before Thee because is 

of this. 
Of Manasses 

I have sinned above the number of the sands of the Pr. of Manasses, 

. from Horo- 

. . .. legion?. 164 

my transgressions are multiplied, 

and I am not worthy to behold and see the height of 
heaven for the multitude of mine iniquities : 

neither have I any release, for I have pro 
voked thy wrath 
and done evil before Thee : 
I did not thy will 
neither kept I thy commandments. 
Now therefore I bow the knee of mine heart, 

beseeching Thee of grace : 
I have sinned, o Lord, I have sinned, 
and I acknowledge mine iniquities. 


Wherefore I humbly beseech Thee, 

forgive me, o Lord, forgive me, 
and destroy me not with mine iniquities : 

be not angry with me for ever by reserving evil 

for me, 
neither condemn me into the lower parts of the 

earth : 
for Thou art the God, even the God of them that repent, 

and in me Thou wilt show all thy goodness : 
for Thou wilt save me that am unworthy, 

according to thy great mercy : 
therefore will I praise Thee for ever. 

S. Mt. viii 2 Lord, if Thou wilt Thou canst make me clean. 

s Lord, speak the word only and I shall be healed. 
S S M Mk^v 8 5 Lord, save us: carest Thou not that we perish ? 


S. Lk. xvii 13 Jesus, master, have mercy on us. 

S. Mk. x 47 Jesus, Thou son of David, have mercy on me, 
S. Lk. xviii 38 Jesus, Thou son of David, 

S. Mk. x 48 Thou son of David. 

S. Mk. vii 34 Lord, say unto me EPHPHATHA. 

S. Jo. v 7 Lord, I have no man. 

S. Lk. xiii 12 Lord, say unto me THOU ART FREED FROM THINE INFIRMITY. 

Ps. xxxv 3 Say unto my soul I AM THY SALVATION .- 

2 Cor. xii 9 Say unto me MY GRACE is SUFFICIENT FOR THEE. 


All the 

discomfitures i Cor. vi 7 debts S. Mt. vi 12 

shortcomings i Th. iii 10 sins S. Mk. iii 28 

falls Ps. xxxv 6, M 13 miscarriages " " 2 ^sd. xig" 

faults (S. Ja. iii 2) ignorances Gen.xliiii 2 ;Heb. 

Ps. xix 12 ; S. ix 7 

trespasses Mt. vi 14 iniquities iSam. xxv 2 8,&c. 

Offences Ex. xxiii 33 ; Is- impieties Lev.xviiii 7 ;Lam. 

viii 14 ; Rom. J 4> IV 22 Lj Dt .: 

iv "?T v Pet 11 

xiv 13, 20 J; T uh 

transgressions PS. ci 4 ; Rom 1123 pollutions: Mai. iV;* Acts 

the guilt xv 20 

give condone, pardon, Eph. iv 




lay not 
impute not 
remember not 

cast behind us 

pass over* 

turn away thine eyes 



blot out 



save from 
put away 
bring forth from 
bring to an end 
shut off 

let them not be found 
let them not be 

Jer. xxxi 34 
Joel ii 17 
Dt. xxi 8 
Nttm. xii ii 
Ps. xxxii 2 
Ps. xxv 6 

the soil 

/s. xxxviii 17 
Mic. vii 1 8 

Ps. Ixxxv 2 
Ps. Ii 9 
Ps. Ii 2 

the hurt 

Ps. xli 4 
jKz, xxxvi 29 

1 Sam. xv 25 

2 Sam. xii 13 
Ps. cxlii 7 
Dan. ix 24 



S. Mt. vi 12 


Joel ii 1 8 ; Rom. 
xi 21 

be propitious 

Heb. viii 12 

lay not to charge 

Acts vii 60 

impute not 

Ps. xxxii 2 ; 2 
Cor. v 19 

remember not : 

Ps. xxv 6 

pass by 

Rom. iii 25 
Mic. vii 1 8 

pass over 

Wisd. xi 23 ; Acts 

overlook, wink at 

xvii 30 

Ps. Ixxxv 2 ; S. 


Ja. v 20 ; i S. 

wash away 

Pet. iv 8 
i Cor. vi ii ; Acts 

blot out 

xxii 16 

make clean : 

Ps. Ii 9 ; Acts iii 
19 ; Col. ii 14 

Ps. Ii2; i S.Jo. 17 

put up with 

Josh. xxiv. 19 ; 
Is. i 13 


Ps. xli 4 

save from 

S. Mt. i 21 

take away 

i Sam. xv 25 ; S. 
Jo. i 29. 

take off 

i S. Pet. ii. 24 ; 

strip off 

Is. liii 12 
Heb. x ii 

bring to nought 

Rom. vi 6 

set aside 

Heb. ix 26 


3 Mac. ii 19 

let them not be found 

Jer. 1 20 

let them not exist. 

To supply 
in faith 

love of the brethren 

and, forgetting not that I was cleansed from my old sins, 
to give diligence to make my calling and election sure * by 
good works. 

a S. Pet. i 5 






love of the brethren, 

charity ; 



I believe in Thee the Father : 

Cp. Mai. i 6 behold then, if Thou be a father and we sons, 

Ps. dii 13 like as a father pitieth his children, so pity us. 

I believe in Thee the Lord : 

Cp. Mai. 16 behold then, if Thou be Lord and we servants, 

Ps. cxxiii 2 our eyes wait upon Thee our Lord, 

until Thou have mercy upon us. 

S. Mt. xv 27 I believe, that if we be neither sons nor servants, but whelps only, 
it were lawful for us to eat of the crumbs that fall 

from thy table.* 

I believe that Christ is the Lamb of God : 
S. j . i 29 o Lamb of God, that takest away the sins of the world, 

take away mine withal. 

i Tim. i 15 I believe that Jesus Christ came into the world to save sinners : 
Thou that earnest to save sinners, 

save even me, of sinners chiefest and greatest. 

S. Mt xviii n I De li eve that Christ came to save that which was lost : 
Thou that earnest to save that which was lost,* 

never suffer that to be lost, o Lord, which Thou 

hast saved. 

Lit. s. ja. p. 22 I believe that the Spirit is Lord and Giver * of life : 
Gen. ii 7 Thou that gavest me a living soul, 

Ps. xxiv 4 sept. grant me not to have received my soul in vain.* 

I believe that the Spirit imparteth grace in his hallowed things : 
a COT. vi. i grant me not to have received the grace of them in 


Lit. s. Sas. p. 65 nor the hope of thy hallowed things. 

Rom. viii 26 J believe that the Spirit intercedeth for us with groanings 
which cannot be uttered * : 

of his intercession and these groanings grant me 
to partake. 

Ps. xxii 4 Our fathers hoped in Thee, 

they trusted in Thee and Thou didst deliver them : 
they called upon Thee and were holpen, 

they put their trust in Thee and were not confounded * : 
like as our fathers in the generations of old, 
so withal deliver us, o Lord, 

the while we put our trust in Thee. 



Heavenly King Horoiog. p. 73 

strengthen our faithful kings, 
stablish the faith, 
calm the nations, 
pacify the world : 
guard well this holy mansion : 
our fathers and brethren 

which have gone to their rest aforetime, 

bestow them in the tabernacles of the righteous : 
W and as for us, receive us 

in orthodox faith and repentance, 
as good and a lover of man. 


Let the power of the Father shepherd me : Horae f. c. 2b 

the wisdom of the Son enlighten me : 
the operation of the Spirit quicken me. 


Preserve my soul, florae f. 40 

stablish my body, 

upraise my senses, 
direct my conversation, 
compose my manners, 
bless my actions, 

perfect my prayers, 
inspire holy meditations ; 
the sins done aforetime forgive, 
the present correct, 
the future prevent. 


Now unto Him that is able to do exceeding abundantly Eph. Hi. 20, i 

above all that we ask or think 
according to the power that worketh in us, 

to Him 

be glory in the Church by Christ 

throughout all ages 

world without end. 




Heb. morning p. 

Blessed, praised, celebrated, 
magnified, exalted, glorified, 


be thy Name,* o Lord, and the commemoration? 
and the memory and every memorial thereof 
for the 

all-honourable senate of 
ever-venerable quire of 
all-illustrious company of 

all-famous host of 

conclave of 


Horae f.io3b all-honourable senate of the patriarchs 

twelve apostles 
beauty of 

sweetening of the world in 
their faith 


Glory be to Thee, o Lord, glory be to Thee, 
glory to Thee which didst glorify them, 
in whom we also glorify Thee. 
Rev. xv 3 Great and marvellous are thy works, 

Lord God almighty : 

just and true are thy ways, 

o King of the nations. 

4 Who shall not fear Thee, o Lord 

and glorify thy Name ? 

for Thou only art holy : 

5 for all nations shall come 
and worship before Thee, 

for thy judgments are made manifest. 
Rev. xir 5 Praise our God, all ye his servants 

and ye that fear Him both small and great. 


Alleluia, Rev. ix 6 

for the Lord God omnipotent reigneth : 
let us be glad and rejoice 

and give honour to Him. 
Behold the tabernacle of God is with men 

and He will dwell with them, 
and they shall be his people 

and God himself shall be with them, 
and He shall wipe away all tears 

from their eyes, 
and there shall be no more death 

nor crying 

neither shall there be any more pain, 
for the former things 
are passed away. 



A. Nowell t Thou that with darkness curtainst up the night W 170 

With mercie veil our sins from Justice sight. 


Thou which givest evening to be the end of day, 

whereby to bring to our mind the evening of life : 
grant me alway to consider that, like as the day, so life flieth 

Eccl. xi 8 grant me alway to remember the days of darkness that they 

are many ; 
S. Jo. ix 4 that the night cometh, when no man can work ; * 

to forestall the darkness by working, 

S. Mt. xxv 30 lest we be cast into outer darkness ; 

S. Lk. xxiv 29 alway to cry unto Thee, Abide with us, o Lord, 

for it is toward evening, and the day of 
our life is far spent. 


Horoiog. p. 145 O gladsome Light of the holy glory of the immortal Father, 

heavenly, holy, blest, 

o Jesu Christ, 

being come to the going down of the sun, 

seeing the evening light, 

we hymn the Father 

and the Son 

and the Holy Spirit of God. 
Worthy art Thou at all times to be hymned with holy 


Son of God, 

which givest life : 

therefore the world doth glorify Thee. 



f of charge : fitted to action ; 
In war there is a note-! of recall : whereby stragglers are 

called back. 

So the human mind, like as in the morning it must be 
awakened, so at eventide as it were by a note of recall 
it must be called back to itself and its Captain 

, /"scrutiny and inquisition or examination of self, 
^\prayers and thanksgivings. 

A good man had liefer know his own infirmity than know s. Aug. de Trin. 
the foundations of the earth and the topmost heights of lv * 

But that knowledge of a man s own infirmity is not procured 
save by diligent inquisition, without the which the mind 
is many times blind and seeth nought in its own 

There are many lurkingplaces in the mind and many nooks. Cic.jroMarceli.7 
You must detect yourself or ever you amend yourself.* Seneca ef.morai. 

A sore unknown waxeth worse and worse and getteth past cf."virg. Georg. 

cure. " 454 

The heart is deceitful above all things :* j er . xv y 9 

the heart is deep and full of windings : 
the old man is covered up in a thousand wrappings. 

Therefore take heed to thyself.* Acts xx 28 ; i 

And this is most chiefly to be inquired into Tun IV> l6 

I done read 
\said written 

sort well with a Christian, a 

what hast thou 

priest, a father, etc. 
confirm faith, obedience 

increase knowledge 


, c ( mind 

or the government of-! , , 

work out the salvation of | ^ 8e ? 


Gn. i 10 We see God Himself none otherwise closing the several days 

of the first creation than with a review of the works of 

Cic. desenect. n Cato required of himself an account of each day s business, 
and Pythagoras withal. 

A "vU IdylL Ausonius saith out of Pythagoras : 

Pythag. aur. Or thou compose thine eyes to slumber sweet, 

of each day s acts review the tale complete. 

Ps. ixxvii 6 King David when the day was over meditated, 
and searched out his spirits.* 

Cp. Lucian Her- j n fjjjg areopagitic nocturnal examination 

M0/MMMT64 11-, ,r r 

S. Aug. Semt, look to it that thou show thyself, not the advocate of 

thy sins, 

but the judge thereof: 
and in the tribunal of thy mind say, 

(say it with grief and indignation) 




i Cor. xi 3 i If we would judge ourselves we should not be judged. 
S. Greg. Nyss. de . f t h e guardian of them that sleep 

orat.dom.* Prayer IS< , rj r u I * 

J ^the confidence of them that are awake :* 
for neither do we account him to be safe, whoso is not 
protected by the armour and the fortification of 

Rightly therefore saith Rabbi J. touching the not putting off 
of penitence till the morrow : 

Behold the hope of fruit and of salvation will be dis 
appointed for evermore, if so be in this very 
night thou pluck not forth thy soul. 

And an examination in this sort, if it be made for a measure 
of days, or at the least for one month, with penitence, 
will suffice to the gendering of a perfect habit of virtue. 



Gotten past the day Horoiog. P . i S7 

I give Thee thanks, o Lord.* 
The evening draweth nigh : 

make it bright. 
There is an evening, as of the day, 

so of life withal : 
the evening of life is old age : 

old age hath overtaken me : 

make it bright. 

Cast me not off in the time of age : P*- Ixxit 

forsake me not when my strength faileth. 

AND EVEN TO OLD ACE I AM HE, /,. x fo 4 




L Forsake me not, o Lord : o my God, be not far from me : Ps. xxxviii ar 

make haste to help me, o Lord my salvation. 
LW Abide with me, o Lord, S. Lk. xxivag 

for even now it is towards evening with me, 
and the day is far spent * 

of this travailling life. 
Let thy strength be perfected a Cor. xii 9 

in my weakness. 
Departed and gone is the day : 
going also is life, 

the life lifeless. 

Cometh the night,* S. Jo. ix 4 

and cometh death withal, 

the death deathless. 


Near as the end of day, 

so withal is the end of life. 
Remembering it, therefore, we also 

beseech Thee 
Lit. s.ja. pp., to direct the end of our life, 

Christian and wellpleasing, 
sinless, shameless, 

and (if it like Thee) painless, 
in peace, o Lord, Lord, 

gathering us 
under the feet of thine elect, 

when Thou wilt and as Thou wilt, 
only without shame and * sins, 
after we have prevented the night 
by doing some good thing. 

Near is judgement : W a good and acceptable defence 

at the fearful and appalling judgement seat of Jesus Christ, 
grant to us, o Lord. 


Ps. cxxxiv 2, 3 By night I lift up my hands 

in the sanctuary and praise the Lord. 
Ps. xlii 10 The Lord hath granted his lovingkindness in the daytime, 

and for this cause even now in the night season do I sing of 


and make my prayer unto the God of my life. 
Ps. ixiii 5 As long as ever I live will I magnify Thee on this manner, 

and lift up my hands in thy Name. 
Ps. cxli 2 Let my prayer be set forth 

in thy sight as the incense, 
and let the lifting up of my hands 

be like as the evening sacrifice. 
Tobit Hi n ; 3 Blessed art Thou, o Lord our God, 

the God of our fathers, 

Cp. Heb. even, who didst create changes of day and night, 
Job xxxv 10 who dost supply to us occasions of songs in the night, 
S. Mt. vi 13, 34 who hast delivered us from the evil 

of this day ; 

is. xxxviii 12 who hast not cut off like a weaver 

my life, 


nor from morning even to night 
made an end of me. 



as days unto our days, PS. ixi 6 sept. 

so do we add unto our sins withal. 2 Chr - XX Y"> *3 > 

m, . r 11 , . X. j Job xxxiv 37 

The just man ralleth seven times * a day, p rov . xxiv. 16 
but I, the singular great sinner, 

seventy times seven : S. Mt. xviii 22 

a wonderful and horrible thing, o Lord ! Jer. v 3 o 

But groaning is. xxx r$ ; PS. 

I c .1 cxix 101 

turn from my evil ways 

and I return unto my heart, Bar. ii 30 

and with all my heart t turn unto thee, Jer. xxiv 7 ; Dt. 

(God of penitents* and Saviour of sinners.) Pn^of Manas. 

Yea evening by evening will I return, 

from the inmost marrow of my soul, Ear. mppol. 255 

and out of the deep my soul calleth unto Thee : PS. cxxx i 

1 have sinned, o Lord, against Thee,* 1 have PS. xli 4 


grievously against Thee : 
alas, alas, woe, woe : o the wretchedness ! 
I repent, ah me, I repent : spare me,* o Lord : Neh. xiii 22 

I repent, ah me, I repent : 

help Thou mine impenitence. S. Mk. ix 34 

Be favourable : spare me, o Lord : Home f. i28b 

be favourable have mercy upon me. Euckoi. p. 22 

I said, Be merciful unto me, o Lord : PS. xli 4 

heal my soul, for I have sinned against Thee. 

Have mercy upon me, o Lord, PS. H i 

after thy great goodness : 
according to the multitude of thy mercies 

do away mine offences * : 
assoil the guilt, 
heal the wound, 
blot out the stains, 
deliver from the shame, 
pluck forth from the tyranny, 
and make me not a public example. Horolog. p. 467 


Ps. xxv 16 Bring Thou me out of troubles, o Lord : 
Ps. xix. 12 cleanse Thou me from secret faults, 

13 keep thy servant also from presumptuous sins : 
Wisd. iv 12 my wanderings of mind 

Horolog.?. 17 and mine idle speaking 

Acts vii 60 lay not to my charge. 

Horolog. p. 489 Clear away the murk and noisome torrent 
of foul and lawless thoughts.* 


Hos. xiiip rny destruction cometh to me of myself: 
Primer 1604, f. what things soever I have done amiss, mercifully forgive : 

zoob j i i r .... 

Ps. ciii 10 deal not with us alter our iniquities, 

neither reward us according to our sins. 
Eng. Litany Mercifully look upon our infirmities 

and for the glory of thine allholy Name 
turn from us all the evils 

and the troubles 
which our sins (and we by reason of them) 

have most righteously and worthily deserved.* 


Cp. Horolog. p. And to me, o Lord, in my weariness grant Thou rest,* 

172 . in my travail renew Thou strength. 

Ps. xiii 3 Lighten mine eyes to the end I sleep not in death. 

p s . xci 5 Deliver me from terror by night 

6 from the pestilence that walketh in darkness.* 

Supply unto me wholesome sleep 

and to get me through this night without fear. 
Ps. cxxi 4 O keeper of Israel, 

that didst neither slumber nor sleep ever yet, 
7 preserve me this night from all evil : 

yea, keep my soul, o Lord.* 
Visiting me with the visitation of thine own, 
Job xxxiii 15, 16 discover me my mind in visions of night : * 

but if not (for I am not worthy, not worthy) 
Cp. Wisd. xi 26 at least, o Lord Thou lover of man,* 

let my sleep be to me a respite 

as from toiling, so from sinning withal. 
Rev. xvi 7 Yea, o Lord,* 


and let me not in sleep imagine aught 
that provoketh Thee 
or yet defileth me. 

Let not my loins be filled with illusions, PS. xxxviii ^ A, 

but rather let my reins chasten me, PsT^vi 8 

but without grievous fear. Job xxxiii 16 

Preserve me from the murky sleep of sin, Horolog. p. 172 

and every earthly and evil thought put to sleep within me. 
Give me light sleep 
and rid of 

every imagining 
fleshly and satanic. 
The sleeplessness of mine unseen foes Horolog. p. 159 

Thou wottest, o Lord, 
and the slackness of my wretched flesh, 

o Thou that didst form me. 
Let the wing of thy mercy shelter me : 
awaken me at the time when Thou mayest be found, 

at the time of prayer, Horolog. p. 172 

and give me to seek Thee early p s . i x iii z 

for thy glorifying Horolog. p. 159 

and service withal. 

Creation : the human race : 

those in 

tribulation and good case 
error and truth 

sin and grace. 

Ecumenic : 

Eastern : Western : our own : 

prelates : orders of clergy : people. 

Commonwealths of the earth : 

the Christian : round about us : our own : 

the king, the queen, the prince : 

them that are eminent : 
parliament, judicature, civil control, armed force : 


husbandmen, merchantmen, artificers, 

even to the sordid craftsmen 

and beggars. 


Those commended to me by 

kindred, my promise, 

good offices received, their earnest desire, 
ministry of carnal things, want of leisure, 

, Jaforetime sympathy for them in extremities. 

\now, merit, 

friendship, good works, 

Christian charity, scandal given, 

neighbourhood, having no intercessor. 

PS. xxxi 6 ; i Into thy hands, o Lord, I commend myself 

Thess. v 23 my spiritj soulj body . 

Thou hast created and redeemed them, 

o Lord, Thou God of truth : * 
and with me, mine and all things mine : 
Thou hast granted me them, o Lord, 

in thy goodness. 
PS. cxxi 8 ; Preserve Thou my lying down and mine uprising 

from this time forth for evermore : 
Ps. ixiii 7 to remember Thee in my bed, 

Ps. Ixxvii 6 to search out my spirits ; 

Ps. cxxxix 18 to wake up and be present with Thee. 

Ps. iv 9 I will lay me down in peace 

and take my rest : 

for it is Thou, Lord, only 

that makest me dwell in safety. 



Ps. cxxxiv 2, 3 By night lift up your hands in the sanctuary 

and praise the Lord. 

Ps. lv 18 In the evening, in the morning and at noonday will I pray 

and that instantly : 

and Thou, Lord, shalt hear my voice. 


The Lord hath granted his lovingkindness in the day time : 
therefore in the nightseason did I sing his praises 

and made my prayer unto the God of my life. 
Let my prayer be set forth in thy sight as the incense, 
and the lifting up of my hands as an evening sacrifice. 

Ps. xlii 10 

Ps. cxli 2 


Blessed art Thou, o Lord, 
who hast created changes of day and night,* 

and givest rest to them that are weary 

and renewest strength to him that is spent : 
who givest songs by night, Job xxxv 10 

and makest the outgoings of the dayspring and evening PS- ixv 8 

to praise Thee : 
who hast delivered us from the arrow that flieth by day, 

and the sickness that destroyeth in the noonday : 
who hast not cut off as a weaver our life, 

nor from day even to night made away with us. 

O Lord, as days unto days, 

so do we add sins to sins. 
The just man stumbleth seven times * in a day, 
but we, miserable sinners, 
seventy times seven.* 
Today also hath had his own 

and shall receive his own. 
But we return unto Thee 

and all our bones say * We repent. 
Let not the sun go down 

upon thy wrath. 
Lord, all our good works 

Thou hast wrought in us : 

what thing soever we have done aright 

graciously behold. 
Lord, our sin and our destruction 
are of ourselves : 

what thing soever we have done wrong 
mercifully forgive.* 
Behold the good, 
pardon the evil. 

Ps. cxix 12 

Cp. Heb. even. 
p. 96 

Ps. xci 5 
Is. xxxviii 12 

Ps. Ixi 6 
2 Chr. xxyiii 13 
Job xxxiv 37 
Prov. xxiv 16 

S. Mt. xviii 22 

Jer. xxiv 7 
Ps. xxxv 10 

Eph. iv 26 

Is. xxvi 12 

P- 337 
Hos. xiii. 9. 




PS. cxix 12 Blessed art Thou, o Lord, 

Ps. cxxvii 3 who givest thy beloved pleasant sleep, 

Hos. ii 18 and to them that fear Thee to lie down safely. 

Ps. xiii 3 Lighten our eyes, 

that we sleep not in death : 
Ps. xci 5 deliver us from the terror by night, 

6 from the pestilence that walketh in darkness. 

Ps. cxxi 4 Behold He that keepeth Israel 

shall neither slumber nor sleep : 
7 the Lord preserve us from all evil, 

yea the Lord keep our souls. 
Cant, v 2 Lord, I will sleep, 

but my heart shall be awake.* 
Visit me, o Lord, with the visitation of the saints, 
jobxxxiii 15, 16 and discover mine ear in visions of night.* 

Let my sleep be a respite, 

as from toil, so from sin : 
let me not in dreams think aught 

to offend Thee or pollute me. 

Cp. Ps. cxxxix ii Grant me, Lord, to remember that with Thee 
night is no night 

and darkness is like the noonday light.* 
Grant me, o Lord, when sleep flieth from mine eyes, 
Ps. cxix 55 to remember thy Name in the night season, 

that so I may keep thy law. 
Ps. ixxYii 6 Grant me to commune in the night with my heart, 

and to be sore exercised and to search out my spirits 
Ps. xvi 8 and not to neglect the instruction of my reins * 

what I may do rightly, what more rightly, 
how to be more acceptable to Thee, 
how to be more pleasing unto men : 
Ps. cxxxix 2, 12 that Thou art about my paths 

and about my bed : 
that my ways are thine : 
(?) when my lamp is alight to see Thee, 

when my lamp is quenched to see Thee.* 
Grant me, o Lord, to think 
of the long sleep, 
the sleep of death, 


the bed of the grave, 
the mattrass of worms, 
the coverlet of dust. 


I will lay me down in peace Ps. iv 9 

and take my rest : 
for it is Thou Lord only 

that makest me dwell in safety. 

Into thy hands, o Lord, Ps. xxxi 

I commend my spirit, 

for Thou hast redeemed me, 

o Lord Thou God of truth. 



O Lord, as days unto days, PS. ixi 6 

so withal do we add sins to sins. 2 j^ Sv* 3 

The just man stumbleth seven times * a day, Prov. xxiv 16 
but I, a singular great sinner, 

seventy times seven. S. Mt. xvii; 22 

Nay but I return unto Thee, o Lord. Dt. xxx 2 

O Lord Thou lover of man, Cp. Wisd. xi 26 

that hast a golden censer : Rev. viii 3 ; EX. 
add me thine incense unto this prayer 
for a sweet-smelling savour before the throne, 

and let the lifting up of hands be set forth Ps. cxli 2 

for an evening sacrifice. 

Lord the Almighty, Zech. 16 

all our works Thou hast wrought in us : is. xxvi 12 

if we have gotten any good success, receive it Primer 1604, f. 

favourably, 20ob \ 

o Lord abundant in goodness and very pitiful : j a.*** 1 ^ 6 * 

but so many things as we have done amiss, pardon graciously, Printer 1604, f. 

for our destruction cometh of ourselves. Hos?xiii 9 



PS. xci 5, 6 Deliver me, o Lord, from the terror by night, 

from the pestilence that walketh in darkness. 
Ps. ixiii i Give me to seek Thee early, 

Cp. Horoiog. p. even for thy praise and service. 

Ps! 59 cxxi 8 ; Preserve my lying down and my uprising 

cxxxix J from this time forth even for evermore, 

job xxxiii 15, 16 Discover me my mind for meditation by night, 
Ps. Ixiii 7 so as to remember Thee upon my bed : 

Ps. Ixxvii 6 in the night to commune with mine own heart 

, fto search outl . . ., 

ana \ , j- my spirit : T 

^to Keep j 

but if not this 

(for I am not worthy, 

I am not worthy, o Lord) 
yet at leastwise, 

Cp. Wisd. xi 26 o Lord Thou lover of* man, 

let my sleep be to me a respite, 

as from toiling, so from sinning withal. 
Yea, o Lord, I beseech Thee, look upon me, 
Horoiog. p. 172 and put to sleep in me 

every earthly and evil thought. 
Horoiog. p. 159 The sleeplessness of mine unseen foes, Thou wottest, o 

Lord : 
the slackness of my wretched flesh 

Thou knowest, which didst form me. 
Let the wing of thy goodness shelter me : 
Ps. xiii 3 lighten mine eyes 

that I never sleep in death.* 
Give me, o Lord, a good life, a good death, 

and deathlessness : 
2 Pet. i 14 for I know not, I know not, o Lord, 

how soon is the putting off of my tabernacle. 

Lit. s. ja. pp. Wherein grant me, o Lord, that the end of life be Christian, 
sinless, shameless, and, if it like Thee, painless ; 

and a good defence 

at the appalling and fearful judgment-seat of Jesus Christ ; 
Missale Sarisb. that I may hear the most sweet voice. 

f S 2i b C m SS COME, YE BLESSED, 

s. Mt. xxv 21 and that I may enter into thy joy * 


and get fruition of the vision 

of our Father which is in heaven. 

Grant me sleep, o Lord, for repose of weakness Horoiog. p. 19 

and for relief of the toils 

of this travailling flesh. 
Into thy hands, o Lord, I commend myself PS. xxxi 6 

and all things mine : 

preserve me, o Lord, Thou that art the keeper of Israel, PS. cxxi 7,4 
that didst neither slumber nor sleep ever yet. 

Blessing, thanksgiving and doxology 

Blessed art Thou, o Lord God of our fathers, 3 Child. 29 

that didst create changes of days and nights, C P- Heb. even. 

that hast delivered us from the evil of this day, s. Mt. vi 13, 34 

that hast bestowed on us occasions of songs in the Job xxxv 10 

evening * 
and to get us through the night fearlessly in 

for Thou art our light, salvation and strength of our PS. xxvii i 


of whom then shall we be afraid ? * 
Glory be to Thee, o Lord, glory be to Thee, 
for all thy divine perfections, 
for thine inexpressible and unimaginable 
goodness and mercy, 

unto sinners and unworthy, 

and to me 
a sinner, of all most unworthy : 

yea, o Lord, 

glory and praise and blessing and thanksgiving 
by the voices and concert of voices 
as well of angels as of men 
and of all thy saints in heaven 
and of all thy creation withal on earth, 

and under their feet 

of me the sinner unworthy and wretched, 
world without end. 



PS. cxix 55 Let me think upon thy Name in the night season, 

and keep thy law : 
[S. Aug.] Serm. let the evening prayer go up unto Thee, 

and thy pity come down unto us, 
Job xxxv 10 o Thou which girest songs in the night, 
PS. ixv 8 which makest the outgoings of the morning and 

evening to praise Thee, 
PS. cxxvii 3 which givest thy beloved wholesome sleep. 




O Lord, Horolog. p. 468 

I am not worthy, neither sufficient 

that Thou shouldest enter beneath the filthy roof 
of the house of my soul, 

seeing it is all desolate and downfallen ; 
and Thou hast not with me a worthy place 

to lay thy head. 
But as Thou tookest upon Thee 

to be laid in a cavern and a cratch of brute beasts : 
as Thou didst not refuse 

to be received even in the house of Simon the leper : 
as Thou didst not repel 

even the harlot like me, the sinner, 

coming to Thee and touching Thee : 
as Thou didst not abhor 

her filthy mouth and polluted:* 
neither the robber on the cross 

confessing to Thee : 

in like sort vouchsafe to accept me withal Cp. Lit. s. ja. 

the inveterate, miserable, *?* ^ 

the singular great sinner, 
to the touch and partaking 

of the immaculate, awful, quickening 
and saving mysteries 

of thine allholy Body Lit. s. ja. p. 

and precious Blood. 34> 4I 


At the Offertory 

Behold, o Lord our God, Lit. s Bos. p. 66 

from heaven thy dwelling-place 

and from the throne of the glory of thy kingdom, 
and come to hallow us. 


Thou that sittest on high with the Father, 

and art here with us invisibly, 

Lit. s. Bos. p. 58 come to hallow the gifts that are set forth, 
ib. p. 61 and them for whom and them by whom and the ends 


they are brought. 
H>. p. 67 And give us communion 

unto faith unashamed, 

love without dissimulation, 
keeping of the commandments,* 
alertness for every spiritual fruit, 
** turning aside of every adversary, 

healing of soul and body : 

H>. p. 65 ; Horo- with intent that we also, with all saints, 
log. p. 467 which have been wellpleasing unto Thee since the 

world began, 
may be made partakers 

of thine unalloyed and everlasting good things, 

which Thou hast prepared for them that love 

Thee, o Lord : 
in whom Thou art glorified 

for ever. 
S. Jo. i 29 O Lamb of God, 

that takest away the sin of the world,* 
take away the sin of me withal the mere sinner. 
Unto a token of the fellowship, 

a memorial of the dispensation, 
i Cor. xi 26 a showing forth of the death, 

i Cor. x 16 a communion of body and blood, 

Heb. vi. 4 a participation of the Spirit, 

S. Mt. xxvi. 28 remission of sins, 

Lit.s.Bas.p. 67 a riddance of adversaries,* 

quieting of conscience, 
Cp. Horoiog. p. blotting out of debts, 

470 cleansing of stains, 

healing* of the sicknesses of the soul, 
renewal of the covenant, 
Horoiog. p. 468. provision for the journey of ghostly life,* 

c f enabling grace 
increase or-t . . 6 c 

^winning comfort, 

compunction of repentance, 


illumination* of mind, Cp. Horolog. p. 

a preparatory exercise of humility, 

a seal of faith, 

fulness of wisdom,* Ecclus. i 16 ; Lit. 

a bond of charity, s - Bas p 6? 

a sufficient ground of almsgiving, 

an armour of endurance, 

alertness for thanksgiving, 

confidence of prayer, 

mutual indwelling, S. Jo. vi 56 

a pledge of resurrection, 54 

acceptable defence in* judgement, Horolog. p. 468 

a testament of inheritance, 

a stamp of perfectness. 

161 After the Consecration 

Remembering therefore, o sovran Lord, even we,* LH.S. Bas.p. 57 

(in the presence of thy holy mysteries) 

the saving sufferings of thy Christ, il>. 

his quickening cross,* 
right precious death, 

three days burial, #. 

resurrection from the dead, 
ascension into heaven, 

session at the right hand of Thee the Father, 
glorious and fearful coming 
we beseech Thee, o Lord, 

that with the witness of our conscience clean, Lit. s.Bas. p. 65; 

receiving our share of thy hallowed things, Horolog. P . 467 

we may be united to the holy body and blood of thy 


and receiving them not unworthily 
may have Christ indwelling in our hearts, 
and be made a temple of thy Holy Ghost. 

Yea, our God, 
and make none of us guilty 

of these thine appalling and heavenly mysteries 

nor weak in soul or body , 
by reason of partaking of them unworthily: 
but grant us, 


unto our last and closing gasp, 
worthily to receive an hope of thy hallowed things 

H ore log. p. 468 unto 

hallowing, enlightenment, strengthening, 

lightening of the weight of my many sins, 

a preservative against every diabolical operation, 

a riddance and letting of my bad conscience, 

mortification of the passions, 

keeping of the commandments 

an increase of thy divine grace, 

and an appropriation of thy kingdom. 

After the Blessing 

Lit. s. Bas. p. 68 Finished and perfected, 

so far forth as is in our power, 

o Christ our God, 
is the mystery of thy dispensation. 
For we have held the remembrance of thy death, 
we have seen the figure of thy resurrection, 
we have been filled with thine unending life, 
we have had fruition of thine inexhaustible delight : 
whereof in the world to come withal 
be Thou pleased that we all 
be accounted worthy. 

2 Chr. xxx 18, 19 The Lord the good God 

pardon everyone 

that prepareth his heart to seek God, 
the Lord God of his fathers, 

though he be not cleansed 
according to the purification of the sanctuary. 






Bitterness of soul : i s . xxxviii 1S 

pricking of heart : Acts ii 37 

[rent joeliii 3 

a spirit or heart-! broken in pieces Ps i; I? 

[crushed to powder : 

godly sorrow : 2 Cor ^ I0 

throbbing of heart : x Sam . xxv 3I 

indignation. 2 Cor.vii 

Acknowledgement : * Ps u 

Prayer deprecating-; , 

(the future : 

i. All have sinned. Rom . ; H 23 

1. If Thou, Lord who shall abide it ? PS. cxxx 3 

2. No man living shall be justified. Ps. cx ujj 2 

3. He cannot answer one of a thousand. Job 1x3 

ii. What then ? For nought ? Ps . lxxxix 46 

iii. God hath granted repentance unto life.* Acts xi 18 
I. There is a place left for forgiveness, 

if sin only lie at the door. Gen. iv ^ 

2- There remaineth a hope : C p . Ezra x 2 

it shall not be a snare. Ps. i x ; x 23 

3. There is an healing : Dan. iv 27 marj 

1S t were S - Jer C Pel " s 

do It WClC -\ 111 1-37 

l a second P lank - S. jlr. E P . cxxx 9 

iv. But God soliciteth 

by proclaiming : by complaining : Is - T lv 7 ;. . 2 sqq. ; 

, J r . , , J . f Jer. vui 4 

by swearing oath : by waiting : Ez. xxxiii u ; is. 

{paradise to innocence "| 
the kingdom of heaven j-if 
to penitence 
by threatening unless. 



S. Bonavent. in 
Sentt. iv 15 

i. Prayer ~\ 
Fasting j- 


immolateth -I body 

/"the devil 

janquisheth \ the flesh 
the world 

our neigh 

ii. The seven Works of Mercy 

1. Corporal : 

Visit, feed, give drink, redeem, clothe, 
shelter, inter. 

2. Spiritual : 

Teach, counsel, chastise, comfort, for 
give, suffer, pray. 







O LORD, MY HEART IS READY : Ps. cviii i 

so the Psalmist. 
But, Lord, I fear that mine is not : 

I desire indeed, and I grieve if it be not. 
Would God it were ready ! woe is me that it is 

Lord, I dispose me and prepare : 

help Thou my disposition and supply my preparation. 

1 will set my sins before me, Cp. Ps. H 3 

that so they be not before Thee. Cp. Ps. xc 8 




Do I repent ? Am I sorry ? 
Am I grieved ? Am I aghast ? 

I had lief it were more, 
I grieve it is not, 

Am I ashamed ? 
Am I aweary ? 

I fear lest, 
I were glad if. 


PS. cxix 164 If not seven times like David ; 
Dan. vi 10 yet three times like Daniel ? 

1 Ki. \iu 22 ff. If not, like Solomon, at length ; 

S. Lk. xviii 13 yet, like the Publican, shortly ? 

S. Lk. vi 12 If not for a whole night, like Christ ; 
s. Mt xxvi 40 yet for a single hour ? 

S. Mk. xiv 35 ; If not on the ground, if not in ashes ; 
Ca^ii!" 3 yet not in bed? 


Jonah Hi 8 If not in sackcloth ; 

S. Lk. xvi 19 yet not in purple and fine linen ? 

2 Sam. iii 35 If not wholly from all ; 
Dan. i 8 yet from dainties ? 





S. Lk. xix 8 
Lev. v 16 

If not, like Zacchee, fourfold ; 

yet, as the law is, with a fifth part overadded ? 
S. Mk. xii 41-44 If not like the rich ; 

yet like the widow ? 
S. Lk. xix 8 If not the half ; 
Dt. xxvi 12 yet the thirtieth part ? 

a Cor. viii 3 If not beyond my power ; 

yet up to my power ? 



O z8g Address 

Let prayer come up Horaei. c. 3 

come unto Thee 2 Chr. xxx 27 ; 

enter in Ps.xxxvi l ii 7 i 

appear in thy presence Cp. PS. cxli 2 

find grace Heb. iv 16 

come before Thee : PS. cxix 169 

and I ask that it return not unto me void : Home u. s. 
but, according as thou knowest and canst and 


hear PS. cxix 149 

incline thine ear Ps - lxxxvi * ; 

. . Dan. ix 18 

give ear and consider p s . ixi i ; x 15 

understand PS. v i 

hearken PS. ixiv i 

remember to do. Cp. Dan. ix 19 

Do not cast away in displeasure PS. xxvii 10 

hide thine eye is. i 15 

hide thy face job xiii 24 

cover thyself with a cloud Lam. Hi 44 

shut up thine ear Cp. Lam. iii 56 

desert Cp. Ps. xxxviii 21 

forsake for ever Ps - xxvii . ; xliv 

, , 23 ; cxix 8 

abhor p s . xxii 24 

hold thy peace p s . xxxix 13 

sleep p s . xliv 23 

go afar off p s . xxxv 22 

be absent PS. xliv 23 

take av/ay lovingkindness Gen. xxiv 27 ; Ps. 
suffer truth to fail 

rebuke in displeasure PS. vi i 
chasten in indignation 


PS. H ii cast away from thy presence 

wisd. ix 4 reject me from among thy children 

PS. ii ii take thy Spirit from me 

PS. ixxiv 20 forget for ever 

is. ixiv 9 be wroth very sore 

PS. xxvii 14 deliver me over") , ....... 

^because or mine iniquities 
is. ixiv 7 consume me J 

Hab. ii 3 tarry to return 

PS. xxvi 9 shut up my soul with the sinners. 

Horae f. i 7 ?b Howsoever by thine allowance we suffer the power of the 
enemy for a season, let us not in any wise be swal 
lowed up of his insatiable jaws. 
Let the lion be vanquished by the feeble sheep, 
the violent spirit by the feeble flesh. 

Ps.lxxxix 4 6sept. O remember what my substance is : 

Gen. xviii 27 
Is. xl 6 
Ps. Ixxviii 40 
Job xvii 14 

that I am - 

dust and ashes 

grass and a flower 

flesh and a wind that passeth away 

corruption and a worm, 
PS. xxxix 14 like a stranger and a sojourner, 

Job iv 19 dwelling in a house of clay, 

Gen. xlvii 9 days few and evil, 

Cp. s. Mt. vi. 30 today and not tomorrow, 
Cp. is. xxxviii 13 in the morning and not so long as till evening,* 

now and not presently, 
Rom. vii 24 in a body of death, 

Cp. 2 Pet. i 4 in a world of corruption, 

1 S. Jo. v 19 lying in wickedness. 
Ps. ixxiv 18 Remember this. 


2 Sam. xii 13 I have sinned. 

S. Mt. xxvi 73 Surely, o Lord, I also am one of them, 

for my life bewrayeth me. 
Prymer {. 145 I confess f o Thee : for, if I will, I cannot hide it from 

Thee, o Lord. 
Job xiv 4 Who can bring a clean thing out of an unclean ? 



j . f of an unclean seed 

\of an unclean womb : 
in sin hath my mother conceived me : 

a root of bitterness 

a slip of wild olive. 

1. I have sinned, I have done amiss and dealt wickedly 

before Thee 

2. I have behaved myself forwardly in thy covenant. 

3. I have rejected the law 

4. I have refused correction 

5. I have vexed the Spirit 

6. I have walked after my devices 

7. I have gone over from evil to evil 

8. neither have I feared Thee 

9. neither have I returned 
10. not even when recalled 

1 1 . neither even when troubled 

12. but I have waxed hardened 

13. I have provoked Thee 

14. and all these things Thou hast seen 

and hast held thy tongue. 

1. Measure of 

2. Quality 

3. Repetition 

4. Continuance 

5. Person 

Aggravation of Sin 
. /harm 

How oft ? 
How long ? 

6. Manner 

7. Motive 

8. Time 

9. Place. 







Ps. li 5 
Heb. xii 15 
Rom. xi 17 
2 Chr. vi 37 

Ps. xliv 18 
Jer. vi 19 
P* 071 xv 32 ; Jer. 

V 3 

C P . is. ixiii 10 
Jer. xviii 12 
Cp. Jer. ix 3 
Cp. Jer. xliv 10 
S. Lk. xv 17 
Cp. Jer. vii 13 
Ps. cxix 67 
Heb. iii 13 
i Kings xvi 33 
Ps. xxxv 2 2 ; 121 

. 168 


Is. v 18 

Ps. xxv 16 
S. Jas. i 20 

Ettcholog. p. 378 

Eucholog. p. 378 

Eucholoj>. p. 378; 
Ps. xix. 12 ; i 
Ti. v. 24 

Horolog. p. 102 

Ps. xix. 13 vulg. 

Horae f. c. 

4. J 

Kinds of Sin 
omission or deficiency : 

leaving undone what we ought to do : 
commission or excess : 

doing what we ought not to do 
of the heart : within : in thought 

of the mouth 1 . , . ("word 

c \ : without : in < , ,., 

or act J (deed* 

/"against God 
-J against our neighbour 
I against our own body 




9- in point of age- 


mature \ 
/once committed 
(often repeated 

n /P" vy 

1 1 -\ v. 

(open * 

f of wrath , , ,, , 

12. 1 c . r fthe flesh 

\ or concupiscence of-! , , 

/by one not yet called 
\by one already called 


/asleep, by night 
4 \awake, by day * 

/one s own 
1 5 * \others 
, /which T remember 

* \which I have forgotten. 
What things soever from infancy even until now 

even until this moment, 



witting or unwitting, 
within or without, 
sleeping or waking, 
in words, deeds, thoughts, 

through the fiery darts of the enemy, 
through the unclean desires of the flesh, 

I have sinned against Thee,* 
have mercy upon me, o God, and forgive me. 


1. I am sorry 

2. I am ashamed 

3. I am grieved 

4. I am horrorstruck 

5. I am weary 

1. Fear 

2. indignation 




I am penitent 
I travail 

for the wound 
spot, stain, filth 

thraldom, yoke. 




6. flight from occasion 

7. humiliation 

8. smiting of the breast 

9. thigh 

i o. laying aside of excellency, sackcloth 

1 1 . fasting 

12. prayer, devotion, commemoration 

13. works of mercy.* 

Grant me alway to grieve, 
and alway of grief to rejoice. 

Petition for Mercy 

Have mercy 

Look upon me and be merciful 
forsake me not 
remember mercy 
have mercy upon us and that soon 

2 Cor. vii ii 

1 Cor. xi 31 

2 Cor. vii ii 
S. Ju. 23 
Gal. v 13 

S. Ja. iv 10 
S. Lk. xviii 13 
Jer. xxxi 19 
Jonah iii 6 
S. Mt. vi 16 

[S. Aug.] de vera 
et falsa paeni- 
tentia 28 

Ps. cxix 132 
Ps. xxvii ji 
Ps. xcviii 4 
Ps. Ixxix 8 


is. ixiv 9 be not wroth 

Hab. i 13 ; is. regard not my sins neither have indignation 

is. ixiv 12 ; PS. refrain wrath : put off wrath 
ixxvij 10 j ay not to charge 

Acts vn 60 . * 

PS. xxxii 2 impute not 

PS. ixxix 8 remember not 

PS. cxxx 3 be not extreme to mark 

PS. cxliii 2 enter not into judgement 

PS. xxvii ii despise not 

p s . li ii cast not away from thy presence. 

PS. ixxix 5 How long ? 

PS. ixxvii 8 For ever ? 

EX. xxxii 12 f easy to be appeased 

Joel ii 13 Be -j easy to be approached 

Ps. xc 13 [easy to be entreated. 

Home f. c. $b Let not thy wrath come upon me, 

but let thy grace, I pray thee, prevent me.* 

Shew mercy unto me 

Horaei. c. 8 now and in the hour of death. 

Home f. c. 7 L et not tne f au j t o f t h e fl esn hurt me unto punishment : 

yea let the compassionateness of affection profit me unto 

1. Guilt 3. Sickness 

2. Stain 4. Thraldom 
i. Guilt. 

1 Cor. xi 34 Not unto condemnation. 
J<*1 " 7 i. Spare 29 ;is.vi7 2 takeaway 

2 Sam.xiii3 ^. p u t away 

3 Mace, ii 19 4> scatter 

rf- Xii ^M f S- give pardon 

Is. Ixui 7 ; S. Mt. J 9 . r 

vii2 6. forgive 

7. pardon 

8. deliver from punishment, condone 

9. be merciful 

2 Mac. viii 29 io. be reconciled 

i Kings viii 39 1 1 . be propitiated. 

Dt. xv. 21 ii. Stain, ill favour. 

Ps. li 9 i. Turn thy face from sins ; 

Ps. xxvii io turn it not away from misery 


2. pass by W S?^ 8:Mic - 

s. wink at, overlook Wisd. xi 23 ; Acts 

VL r L xvu 3 

4. put up with, forbear Rom. ii 4 

Sr^nxTpr " xxxii I ; 


6. wash PS. H 2 

7 . cleanse Ps. xix 12 

8. wash away Actsxxii 16; is. 

9. make white PS. H 7 

IO. put OUt, blot OUt. Ps. li 9; Is. xliv22 

iii. Sickness, plague, the sickly hurt. is. i6;xxx26 

1 . Cure, s - Lc - x 35 

have a care 

2. heal Job. v 18 

3. recover, Jer. xvii 14 

make more remiss : save from : S. Mt. i 21 

root out : break not a reed. s. Mt. xii 20 

iv. Thraldom. Rom. vi 16 

Avenge rescue S. Lk. xviii 5 

deliver save. S. Mt. vi 13 ; i 21 

O 286 Pleading of the divine mercy 

Through and for the sake of 

(Name PS. ixxix g 
" \glory of the Name 

/promised truth PS. ixxxix 3, 25 ; 
2> ^intervention of an oath 

3. comfort of love Phil, ii i 

4. bowels of mercies 

5. great 

6. good store 

7. old 

8. plenteous 

9. everlasting 

10. exceeding 

1 1 . marvellous 

1 2. riches of mercy Eph- i 7 ; 4 

, , r fexcess E P h - > 8 

i?. redundancy of mercy 1 a . 

3 ^superfluity 

14. supersuperfluity i Tim. i 14 

15. superexcess Rom. v 20 

Ps. li i 

2 Sam. xxiv 14 

Ps. Ixxxix 48 

mercy PS. cxxx ^ 

Ps. cxxxvi 

Eph. ii 4 
Ps. xvii 7 

i 3 8 


Eph. ii 7 1 6. extravagance 

PS. cxlv 9 17. triumph over all works 

S. Ja. iii 3 1 8. over justice 

1 9. the satisfaction and merits of Christ 
Acts 1x31 20. the comfort of the Holy Ghost. 

Lam. iii 32 Mercy 

I . that we are not consumed 
PS. ixxix 8 2. preventing 

Ps. xxiii 6 3. following 

Ps. xxxii ii 4. embracing on every side 

Ps. ciiis 5. pardoning 

4 6. crowning. 

Eph. Hi 18 ( Length i. 




Ps. xxv 5 
Ps. cxxxvi 
Ps. cviii 4 
Cp. Ps. Ixxxvi 13 
Rom. xi 32 

Cp. S. Bern. 
vip. Pent. 3 

Ps. Ixix 117 ; cix 

Ps. Ixiii 4 

Ecclus. ii 1 8 
S. Mt. xviii 22 
Wisd. xi 25 
Ps. cxlvii 9 
S. Mt. x 29 

1 Tim. ii 4 

2 S. Pet. iii 9 
S. Lk. xv 5 


S. Mt. xviii 24, 32 
S. Lk. x 30, 34 
S. Lk. xv so 
Jonah ii 10 






2. broad 

3. deep 

4. high. 
Ever of old 
for ever 

reaching unto the heaven 
reaching unto hell 
to all * 
I have put off penitence 

and Thou hast prolonged patience,* 
o mercy, a wellspring that can never be exhaust. 

1. sweet 

2. better than life 

3. as great as is his majesty 

4. until seventy times seven times 

5. abhorring nothing which He hath made 

6. neglecting neither the young ravens 

nor the tiny sparrow 

7. willing all men to be saved 

8. not willing that any should perish 

9. bringing back the sheep on his shoulders 
i o. sweeping the house for a piece of silver 

1 1 . forgiving a thousand talents 

1 2. binding up the wounds of the half-dead 

13. meeting with joy the wicked son 

14. delivering Jonas while he fled 


1 39 

15. receiving Peter when he denied 

1 6. not casting out unbelieving Thomas 

1 7. converting Paul albeit he blasphemed 

1 8. delivering the woman taken in adultery 

19. admitting the Magdalene which was a sinner 

20. joining the robber to Thyself in paradise 

21. standing at the door and knocking 

22. the Master himself asking his servants 

. (the throne of grace 

23. whose place is-! , r u i 

^the mercyseat or the ark 

24. whose time is a day of salvation. 

S. Jo. xxi 15 
S. Jo. xx 27, 29 

1 Tim. i 13 
S. Jo. viii ii 
S. Lk. vii 37ff 
S. Lk. xxiii 43 
Rev. iii 20 

2 Cor. v 20 
Heb. iv 16 

Ex. XXY 22 

2 Cor. vi 2 

Purpose of Amendment 

I purpose 

I am steadfastly purposed 
I fervently desire 

I long vehement desire 

I am zealous zeal 

I am in earnest carefulness 
I plead clearing of self : 

I will turn away 

I will forsake 
that-! 3. I will depart from 

I will say, It sufficeth 

not again henceforth : no longer : 

1. I will turn again unto Thee 

2. I will turn my feet 

3. I will lift up my hands 

4. I will eschew 

5. I will bring to nought the desire 

6. I will make the crooked straight 

7. I will set a hedge. 

Ps. cxix 106 


2 Cor. vii n 

Is. xxx 15 sept. 
Is. Iv 7 
2 Tim. ii 19 
i S. Pet. iv 3 

Lam. iii 40 

Ps. cxix 59 


Ps. xxxiv 14 
Cp. Ps. xxxiii 10 
Is. xl 4 
Hos. ii 6 

Confession of Weakness 

I am weak 

I do not what I would, Rom. vii 15 
do what I would not 16 

children come to the birth is. xxxvii 3 

the thoughts that arise in my heart allow me not S. Lk. xxiv 3 8 


Ps. ixix i 4. billows come in even unto my soul 

Rom. vii2 3 5. the law of the members bringeth me into captivity 

Is. xxxviii 14 6. o Lord, I am oppressed : undertake for me 

Rom. vii 24 7. who shall deliver me ? 

Petition for help 

Bring help 

Ps. ixx i i . O succour O God make speed to save 

PS. ixix i 2. aid Save me, o God 

PS. ixviii i 3. help Let God arise 

Ps. iii 7 4. convert Up, Lord 

PS. cxix 176 cj. seek 

Ps. ixx i 6. make speed to save 

is. xxxvii 17 7. open thine eyes and see 

8. incline thine ears and hear 

Ps. cxix 36 9. incline my heart 

Job xxxvi 10 i o. open mine ears 

Ps. xiii 3 ii. lighten mine eyes 

Neh. vi 9 12. strengthen my hands 

Ps. cxix 133 13. order my steps 

Ps. xxvi 2 14. try out my reins 

Ps. cxix 120 1 5. transfix my flesh 

Cant. i4 16. draw me after Thee 

PS. xxxii 10 17. hold me with a bit 

jobxvii 3 i g. put me in surety with Thee 

2 s. Pet. ii 22 1 9. let me not to my vomit 

i Cor. x 13 20. let there be no temptation but such as is common to man 

Ps. ixxxix 23 21. let the enemy not be able to do violence 

Ps; ixix 16 21. let it not drown me. 
Hos. ii 6 Hedge Thou up with thorns : * 

remove < 


Comfortable words 

Rest of sou! 

Gen. iv 7 Hitherto sin watcheth before the door. 

Gen. xviii 32 I would not destroy it for ten s sake. 
Gen. xxii 14 In the mountain the Lord will provide. 
Ex. xxxive, 7 The Lord, the Lord God, merciful and gracious, long- 
suffering and abundant in goodness and truth, who keepest 


mercy for thousands, who forgivest iniquity, trans 
gression and sin. 

They shall pine away until they confess ; Lev. xxvi 39 , 40 

when they shall be humbled then shall they pray, 41 

and I will remember my covenant. 42 

When evils are come upon thee and thou shalt turn unto Dt. xxx i- 3 , 5, 6 
thine heart and shalt return unto God, He will have 
compassion upon thee and will do thee good and 
will circumcise thine heart to love the Lord. 

Why art thou so full of heaviness, o my soul, and why art PS. xlii 14 
thou so disquieted within me ? 

Put thy trust in God, for I will yet give Him thanks, which 15 

is the help of my countenance and my God. 

Turn again then unto thy rest, o my soul; for the Lord shall Ps. cxvi ^ 
reward thee. 


O think upon thy servant as concerning thy words : wherein Ps. cxix 49 
Thou hast caused me to put my trust. 

stablish me according to thy words that I may live : and n6 

let me not be disappointed of my hope. 
He will not alway be chiding : neither keepeth He his anger Ps. ciii 9 

for ever. 
He will not deal with us after our sins : nor reward us J0 

according to our iniquities. 
He was so merciful that He forgave us our misdeeds : so as p s . ixxviii 3 8 

not to destroy us. 
He considered that we are but flesh : and that we are even a 40 

wind that passeth away and cometh not again. 

Mercy triumphing S. ja. ii 13 

Come now and let us reason together, said the Lord : i s . i 18 

Though your sins be as scarlet, they shall be as 

white as snow ; though they be red like crimson, 

they shall be as wool. 

When thou shalt turn and groan, then shalt thou be saved. is. xxx 15 sept. 
The Lord will wait that He may be gracious unto you. 18 

A bruised reed shall He not break and the smoking flax i s . xlii 3 

shall He not quench. 

1 am He that blotteth out thy transgressions for mine own i s . xliii 25 

sake, and will not remember thy sins. 

I blot out as a thick cloud thy transgressions and as a cloud is. xliv 32 
thy sins : return unto me and I will redeem. 


Is. xlvi 4 And even to your old age I am He : and even to hoar hairs 

will I carry you : I have made and I will bear : 
even I will carry and will deliver. 

is. liii 4 Surely He hath borne our griefs and carried our sorrows : 

s He was wounded for our transgressions, He was bruised for 

our iniquities : 
the chastisement of our peace was upon Him and with his 

stripes we are healed. 

6 All we like sheep have gone astray : we have turned every 

one to his own way : and the Lord hath laid on 
Him the iniquity of us all. 

is. ixv 24 And it shall come to pass that, before they call, I will 

answer : and while they are yet speaking I will 
Ez. xviii 23 Have I any pleasure at all that the wicked should die and 

not that he should return from his ways and live ? 
30 Return ye and turn yourselves from all your transgressions : 

so iniquity shall not be your ruin. 
Ez. xxxiii ii As I live, I have no pleasure in the death of the wicked : 

but that the wicked turn from his way and live. 
Turn ye, turn ye from your evil ways : for why will ye die, 

o house of Israel ? 

12 As for the wickedness of the wicked, he shall not fall there 
by in the day that he turneth from his iniquity : 
19 and if the wicked turn from his wickedness and do that 

which is lawful and right, he shall live thereby. 

is. iv 7 Let the wicked forsake his way and the unrighteous man his 

thoughts : and let him return unto the Lord and 
He will have mercy upon him : and to our God, 
for He will abundantly pardon. 



I confess to Thee, o Lord, 

that I was conceived in unclean seed, Cp j ob xiv 

warmed in iniquity in my mother s womb, Ps j; 5 

a root of bitterness, Heb. xii 15 ; Dt. 

a wild vine of Sodom, Dt^xxiisT" 

a generation of a viper, s . Mt. iii 7 

a slip of wild olive, Rom . xi 24 

a child of wrath, Ep h. ii 3 

a vessel of destruction : R om . ix 22 

a heart rebellious like a deceitful bow ; J er :. v 2 3 ; Hos - 

a mouth like an open sepulchre, PsT^o 

pouring out foolishness ; p rov xv 2 

having unclean lips ; i s- v ; 5 

a tongue, a world of iniquity ; S. Ja. iii 6 

eyes evil, prone to lusts ; Ecc l us . xxxi 

ears uncircumcised, like a deaf adder ; ^Tvu^ I0 

the forehead of a whore, like brass ; j er . ;;; 3 ; i s _ 
a neck hard like an iron sinew ; xlviii 4 

hands remiss unto good ; Heb. xii 12 

feet swift to evil. Prov. vi is 

What thing soever I have done is 

either a spider s web is. i; x 5 
or a cockatrice s egg. 

I have sinned, o Lord, p s . xii 4 
against Thee, o Lord, against Thee. 

In the sight of thine eyes I have not had in reverence 2 Chr. xxxiii 23 

thy presence : 

I, by nature corruption and a worm,* Jobxxve 

a vile grain of dust : 

by sin Satan s slave ;* Cp. a Tim. U 26 

by vice viler than hell. 


I have sinned 


in number many, drops, 

PS. xl 15 more than the hairs of my head :* 

in form manifold : 

in places manifold, 

on every green field, 
i Kings xiv 23 under every green tree : 

very often, repeated many times, 
jer. vi 7 as a fountain, waters, 

so my heart, sins ;* 
till wrought into a habit, 
is. i 18 scarlet, 

i Kings xxi 25 ; sold ; 

Rom - vii I4 till wrought into nature, 

jer. xiii 23 a leopard s spots, 

an Ethopian s skin ; 
C P . op imperf. i n till myself am not a sinner 

Mat. xxxvii but sin*. 

I have sinned 

jer. xxx 14 vulg. hard, 

is in quantity great, 

Cp. PS. iviii 3 long, from my mother s breasts, 

is. v 18 thick, cords of iniquity, 

HOS. ix 9 deep, 

PS. xxxviii4 , ,.. fa burden 

heavy like \ , , 
jer. vi 29 J l v lead, 

Gen. xviii 21 ; 2 reaching heaven itself with their cry. 

Chr. xxviii 9 

I have sinned 


in quality worst, 

Cp. Rom. vi 21 because for naught, for vain things, 

Ez. xiii 19 for a handful of barley, a piece of bread : 

Eph. iv 19 because with greediness, 

Is. xxx i sin upon sin : 

Cp. Ez. iii 8 because with an obstinate forehead : 

Ez. vii 19 because for a stumblingblock : * 


because ungrateful, 

a dog to his vomit, * s - Pet - 

a sow to her wallowing : * 
because a Christian. 

But for this cause, because 

righteous art Thou and true are thy judgements, Ps. cxix i 37 

I eat the fruit of lies : Hos. x 13 

for what fruit have I now in those things whereof I am Rom. vi 21 

ashamed ? 

empty cisterns holding no water : Jer. H 13 

my days are consumed in vanity and my years in anxiety Ps. ixxviii 33 

of heart : 
Thou didst give me up to my own heart s lusts, to do Rom. i 28 ; Ps. 

those things which are not convenient : 

and now there is no health in my flesh because of thy Ps - xxxviii 3 
displeasure, neither is their any rest in my 
bones by reason of my sin. 
Add to this the confusion that is before me and the shame PS. xliv 16 

which hath covered my face : 
yea my tossing heart and the trembling of my flesh, PS. cxix 120, 52 

because of thine everlasting judgements : 

and in short a bitterness bitter more than death, Jer. ii 19 ; i Sam. 

to have forsaken God and to be forsaken with Him. xv 32 

Woe is me rebellious, 

that I should do these things. 
See, o Lord, how vile 1 am become, Lam. i n 

and now my soul doth loathe my life. job vii 16; x i 

I am waxed numb by reason of the greatness of my grief. Fisher Ps. I 
And what shall I say now, and wherewith shall I open my i s . xxxviii 15 ; 
mouth ? what shall I answer, seeing myself have J b xxxu ao 
done these things ? 

to which of the saints shall I flee ? Job v i 

Wretched and luckless man that I am ! Rom. vii 24 

who shall deliver me from the body of this death ? 
Forasmuch as I have not what else to do or say, 2Chr. xxuvulg. 

this alone remaineth, to turn mine eyes unto Thee.* 
Unworthy am I to turn them, but T will turn them 
noth withstanding. 


PS. cxxx i Out of the deep have I called unto Thee, o Lord : 

Lord, hear my voice. 
3 If Thou, Lord, wilt be extreme to mark what is done 


o Lord, who may abide it ? 
Ps. cxliii 2 Enter not into judgement with thy servant : 

for in thy sight shall no man living be justified. 
Cp. fforaef. 78 Therefore, o Lord, I appeal 

from Thyself to Thyself: 

from Thee just to Thee merciful : * 

from the bench of justice to the throne of grace : 
from Thee as Judge to Thee as Father in Christ. 
Admit, o Lord, this peaceful appeal : 
unless Thou admit it, we perish : 
S. Mk. iv 3 8 and, o Lord, carest Thou not that we perish ? 

1 Tim. ii 4 who wilt have all men to be saved, 

2 S. Pet. iii 9 who wiliest not that any should perish. 

Ps. cxix 94 i . Indeed, o Lord, I am thine : 

therefore save me. 

Ps. cxxxviii 8 The work of thy hands, I beseech Thee, despise it not. 

Ps. cxvi 14 Thy servant, the son of thine handmaid : * 

a wasteful servant : yet a servant. 
Thy son ; yea the price of thy Son s blood, that so I 

might receive adoption : 
though I have lost the ingenuity of a son, 

Thou hast not lost the affection of a father : 
Cp. [S. Aug.] though I be wicked, a prodigal son, 

^f 9 ) 39(S Lk Y et a son notwithstanding, 

jer. xiv 9 We are called by thy Name : 

Heb. xi 16 Thou art not ashamed to be called our God : 

we are Christians : 

for the purchased of thy Christ 

we are named of Him. 
Triodion, p. 25; Spare thy work, 

S!-JfSfi* spare thy Name,* 

spare the price of thy blood 

if so be Thou wilt not spare us. 

2. But I am a sinner : 
S. Jo. ix 31 and God heareth not sinners. 


Notwithstanding, remember, I beseech Thee, what my p s . ixxxix 46 

substance is : 
consider that I am but flesh and that I am even a p s . ixxviii 40 

wind that passeth away and cometh not again : 
acknowledge whereof we are made, whereof we are PS. ciii 14 

moulded : 

remember that we are but dust : * 
dust 1 f frail 

wind > -! light 
flesh J [dissolved : 

and Thou, Lord, wilt not pursue the stubble : Job. xiii2s 

wilt Thou follow hard on a flea ? i Sam. xxiv 14 

3. Thy creature : 

and now miserable ; 

yea, a suppliant of mine own will. 

Spare a suppliant. 

David spared Shimei, albeit accursed : 2 Sam. xix 22 

and David was a man after thine own heart. i Sam. xiii 14 

Thou therefore spare. Joel H 17 



Is any king of Israel 

more merciful than Thou ? 

Forasmuch as Thou, Lord, didst spare Ahab, who i Kings xxi 29 
had given himself to sin, when he humbled 

spare me too, I beseech Thee. 
How long wilt thou be angry with thy people, Ps. Ixxx 4 

that supplicateth, ofFereth prayers ? 
Indeed, o Lord, I cover not my transgressions as job. xxxiss 

Adam : 
I make none excuses in ungodly work :* Ps. cxli 4 vulg. 

of mine own will I confess : 

I have sinned, 1 have done amiss, 2 Chr. vi 37 

I have dealt wickedly, I have been rebellious. Num. xv. 30 

But I judge myself,* i Cor. xi 31 



3 Cor. vii 1 1 
Joel ii 17 

Dan. iii 39 (3 
Child. 16) ; Ps. 
li 17 

S. Jo. xii 27 

Cp. Ps. Ixxiii so 

Ps. li 4 
Ps. cii 13 
Ps. Ixxxix 46 

Cp. Num. xiv 15, 
16; Wisd. xi 

Ps. Ixxiv 19 

Rom. iii 23 
Job ix 3 

Job xiv 4 vulg., 
iv 18 

Ps. cxxx 3 

Ps. cxliii 2 ; S. 
Lk. xviii 14 

Josh, vii 9 

Gal. ii 21 
Fisher Psalm. \ 

Rom. xi 32 ; Gal. 
iii 22 

I consider, 
I give sentence : 

I take vengeance myself on myself. 
Spare, o Lord : 
receive the sacrifice 
of a troubled spirit, 
a broken heart, 
a sore troubled soul, 
wounded reins, 
a smitten conscience. 

Against Thee have I sinned : 

but, Lord, Thou wilt have mercy on some. 
Hast Thou made all men here for nought ? 
Shall the enemy upbraid Thee that Thou hast created 
us to be slain, or hast made because Thou 
abhorrest, with intent to destroy and blot out, 
or that Thou art not able to save ? 
Remember this, o Lord, how the enemy hath rebuked 
and how the foolish people hath blasphemed 
thy Name. 
Everywhere all have sinned and neglected the glory of 

If Thou wilt contend in judgement, even the most 

righteous cannot answer one of thousands. 
Neither a child of a day old, neither the very stars are 
pure in thy sight, and in thine angels Thou 
hast espied folly. 
If Thou wiliest to be extreme to mark what is done 

amiss, none shall abide it : 
if to enter into judgement, none shall get him away 

justified therefrom. 

And what shall be done unto thy great Name ? * 
what unto those riches of thy mercy ? 
what unto the blood of thy Son ? 

Shall He die in vain ? 

Of a surety the world will perish, if so be Thou multiply 
not thy mercy to usward. 

God forbid. 
Of a surety Thou hast concluded all under sin, 

that Thou mightest be able to have mercy upon all : * 


fwho have acknowledged their sins, 
all -! who have earned misery therefrom, 

[who desire to return to Thee with all their heart: 
all these hast Thou made beloved in thy Beloved : Eph. i 6 
and they, no pelting sinners, 

, (Manasses in the Old Testament 2 chr. xxxiii 13 

U \Paul in the New : i Tim. i 15 ; Gal. 

that in them Thou mightest shew forth the excel- t x^. ; 16 ; p r 

lency of thy compassion : of Manasses. 

that Thou mightest open a door of hope Hos. ii 15 ; Acts 

to the chief of sinners. x -rim?* 15 

5. Wherefore spare me, that desire to return to grace : 

for what profit is there in my blood, when I go down p s- xxx 9 

into hell ? 
shall any give Thee thanks among the dead or shall p s . v l s 

there be any in the pit to remember Thee 1 
shall thy wondrous works be known in the dark or thy Ps. ixxxviii 12 

righteousness in the land when all things are 

forgotten ? 
For of a surety the grave cannot praise Thee, death i s . xxxviii 18 

cannot celebrate Thee : they that go down into 

the pit cannot hope for thy truth. The living, 19 

the living, he shall praise Thee, as I do this day. 
I shall not die : but I shall live and declare the works of PS. cxriii 17 

the Lord. 

6. Nay, if I know Thee well, o Lord, and thy character : 

Thou art good to the good and welldeserving, 

gracious to the strangers and undeserving, 
merciful to the evil and illdeserving. 
In this last I stand. 

When there is none for whose sake Thou canst, 
when there is nought for the sake whereof, 

for thine own sake * Thou forgivest sins : Is. xlviii u 

so ready art Thou to pardon. 

7. But David the prophet made bold to pray on this wise : 


as if the law itself proclaimed Thee gentle ; 
and in truth so it is. 


Thy law out of thine own mouth speaketh on this wise : 


Num. xiv 18 And by this very word of thine Moses thereafter adjured 

Thee to forgive the people. 

ls.xxviii2i;Hab. 8. Moreover Esay and Abacuc, by reason of this property 
of thine, make bold to call mercy thy work : 
as though to punish and to upbraid were foreign 
and abhorrent from thy character. 

9. Moreover neither the law and the prophets alone : 

nature itself persuaded Job thereof by the leading of 
thy Spirit : 





Ps. xxxiv 8 O taste and see how gracious the Lord is : 

blessed is the man that trusteth in Him.* 

His mercy is 

Ps. cix 20 sweet, 

PS. ixix 17 comfortable, 

Ps. ixiii 4 better than life. 

The mercies of God 
Ps. v 7 good store, 

i Pet. iv 10 manifold, 

Ps. cxxx 7 plenteous, 

Ps. cxix 136 great, 


rising up and going down of the sun ; 
deep, an abyss ; 

Ps. xxxvis /unto heaven, 

Ps - cviii 4 ! 8 {above the heavens ; 

Ps. xxv 5 ,r before 

P,ciU I7 eternal (after. 


His mercies are above all his works : PS. cxlv 9 

above our sin : Cp. Rom. v 20 

above his justice : S. Ja. H 13 

as his majesty is so is his mercy. Ecclus. H 18 
His salvation is infinite : for I know no end thereof. Ps. ixxi 13 

The Father of mercies : * a Cor. i 3 

it is natural to him : 
God is called mercy itself: PS. Hx 17 vulg. 

O name, whereunder none may despair. s /,^"- g j 7 "* 

Great is the whirlpool of my wicked works : but greater s. Chrys. Or. a 
is the wide and deep gulf of the mercy of 
God, that hath no bottom. 

I . But of what sort is He in kind ? 

Patient, Ex. xxxiv 6 ; Joel 


slow to anger ; 

a long while refraining : Cp. Hos. *i 8 

winking at the sins of men, because they should wisd. xi 23 

repent : 

enduring for forty whole years : Ps. xcv 10 

but He was so merciful that He forgave their Ps. Ixxviii 38 
misdeeds, being quickly appeased, 
lest He should destroy them : 

how many a time He refrained his wrath withal 39 

and would not suffer his whole dis 
pleasure to arise. 


This is that mercy of God, that we are not Lam. Hi 22 
all consumed. 

2. Mild even in chastisement, 

in such sort that even his judgement is not without mercy.* Hab. Hi 2 
Punishment is a part of mercy : 




Let it not be done unto us after our sins, neither Ps. ciii 10 
let Him reward us according to our 


For a great offence a small punishment is enough to a 
father : 


3. Placability. 

Because easily is He appeased : 
Ps. ciii 9 Neither will He alway be chiding, neither will He 

upbraid for ever. 
Ps. xxx 5 His wrath is but a moment : 



Hab. iii 2 In very wrath He remembereth mercy,* and that easily 

and on scant occasion : 
Ps. xciv 18 When I said, My foot hath slipt, thy mercy, o 

Lord, lifted me up. 
Ps. xxxii 6 I said, I will confess my sins unto the Lord : and 

so Thou forgavest the iniquity of my sin. 
Is. xiviiin As though we had nought, FOR MINE OWN SAKE 

said God. 
2 Sam. xii 13 David said, I have sinned against the Lord : Nathan 

answered, The Lord also hath put away 

thy sin : thou shalt not die. 
Joel ii 13 The Lord is merciful and gracious, slow to anger, 

of great kindness, repenting Him of the 

Is. xxx 18 God will wait that He may be gracious unto us. 

4. Compassion. 

For albeit deservedly, notwithstanding He feeleth with 

our calamity. 

S. Lk. ; 78 His mercies are called tender bowels : 

Ps. cxi 4 in which kind God is merciful and gracious : 

Ps. cvi 43 Nevertheless when He saw their misery,* He 

suffered with them. 

Who heareth not only sinners, but withal, in the day of 
tribulation, them that in time of peace have 
thought scorn of Him. 

But if He be sought even then when we are under a 
Ps. ixvi 18 cross, even then He casteth not out our prayers 

from Him nor turneth his mercy from us. 


5. Not pardon only, but even in profusion. 

Like as David of his own will brought Absalom 2 Sam. xiv 24, 33 
back ; but at the first not to see his face: 
notwithstanding, at the last he admitted 
him to his kiss : 

like as the father, when the wicked son returned, s. Lk. xv 2023 
not only forgave him, but withal made 
ready the best robe and the ring and the 
fatted calf: 

He will have joy and triumph in heaven over one S. Lk. xv ^ 

sinner that repenteth. 
And not only for trifling mistakes, 

but withal for grave crimes. 




Wherefore also He forgave the disciples that forsook S. Jo. xx 17, 19, 
Him, Peter who forsware him, the robber that I* *. ixiii, 
reviled and the Jews that crucified. 43. 34 

He is kind unto the unthankful and to the evil. s. Lk. vi 35 

6. Neither pardon only, but grace withal, 

j preventing Ps> lxxuc 8 

\ following Ps. xxiii6 

[embracing on every side. Ps< XXXH " 

7. Moreover, what little work soever we do (that grace s. Chrys. ad 

enabling us), He rewardeth abundantly. 

He crowneth us with mercy and loving kindness. PS. ciii 4 

He is merciful, for He requiteth us both according to Ps. Ixii 12 

and beyond our good works. 
Neither doth He suffer a cup of cold water to go un- S. Mt. x 42 


S. But neither is he merciful in nature alone, but in practice 


He hath taught us to have mercy and hath had the Ps. xxv 5 
practice thereof ever of old. 


Therefore rightly do we appeal to Him : 
Ps. xxii 4 , 5 Our fathers hoped in Thee, they trusted in thy 

mercy, neither were they confounded. 
Ps. ixxvii 9 Hath God now forgotten to be gracious and will He 

shut up his loving kindness within Himself? 

Hos. xiii 15 The fountain^ f become dry 

is. lix i hand j- is not -! shortened 

ear (^ heavy. 

Ps. Ixxxix 48 Where are thy old lovingkindnesses ? 

1 My song shall be alway of the lovingkindness of 

the Lord. 

2 I have said, Thy mercy shall be established for 


9. Neither is it in practice alone that He is merciful, but in 

promise withal. 

Ps. cxix 49 David accosteth Him on this wise, O think upon thy 

servant as concerning thy word wherein Thou 
hast given me hope, and Thyself hast caused 
to put me my trust. 

Rom. iii 3 For what if some have been miscreant ? Shall their 

unbelief make the faith of God of none effect ? 
Gen. xxvii 33 If Isaac would not change his word ; 

Dan. vi 8, 9 if not the Persian, the paynim ; 

S. Jo, xbc 22 if not the profane Pilate ; 

of a surety never will God. 

Gen. xxxii 26 I will not let Thee go except Thou bless me. 

S. Mt. XY 27 Lord, even the whelps eat of the crumbs which 

fall from their master s table. 

Eph. i 10 10. But all these are summed up in Christ : 

2 S. Pet. i 4 in whom He hath given unto us exceeding great and 

precious promises, 
2 Cor. i 20 and in whom all the promises of God are yea and 

amen : * 
whom it was enough even to name 


S. Mt. i 21 JESUS : this is His Name, because He saveth us 

from our sins : 

Cp. S. Ans. Med. Lord, be not attent unto my sin, in such wise 

as thereby to forget thine own Name. 


SON OF DAVID : who forgave Shimei his reviler 2 Sam. xix 23 
and sworn foe. 
Thou also, o Lord, forgive. 

O Christ, hear us : Cp.S.Aug. Serm. 

O Christ, intercede with us : ** 

O Christ, intercede for us.* 
Expiate our sins : 

make the Father propitious unto us : 
give us what Thyself art : 
say unto my soul I AM THY SALVATION Ps. xxxv 3 

Neither shall it be in vain that thine apostle hath said : 

This is a true saying and worthy of all men to be received x Tim. i 15 

that Christ Jesus came into the world to save sinners, 

of whom I am chief. 

Where sin abounded, grace did much more abound. Rom, V2o 
God hath concluded all under sin, that He might have Rom. *i 32 ; Gal. 

11 iii 22 

mercy upon all. 

God herein commendeth his love towards us, forasmuch Rom. v 8, 10 
as while we were yet sinners, nay, his enemies, 
Christ died for us. 

Neither in vain that a second apostle : 

Christ hath once died for our sins, the just for the unjust, i S. Pet. iii 18 
that He might bring us to God. 

Neither in vain a third : 

Mercy hath overcome judgement. S. Ja. ii 13 

Neither in vain a fourth : 

If any man sin we have an Advocate with the Father, * S. Jo. ii i, 2 
Jesus Christ the righteous : and He is the pro 
pitiation for our sins : and not for ours only, 
but for the sins of the whole world. 

Neither shall it be in vain Thyself hast said : 




These things have not been said in vain : 
they cannot have been. 


PS. xciv 19 Wherefore in the multitude of the sorrows that I had in my 

heart, these thy comforts have refreshed my soul. 
Heb. |v 16 ; PS. Wherefore let us come boldly unto the throne of grace that 

we may obtain mercy and find grace in a time when 

Thou mayest be found. 
Dan. ix 17 Now therefore, o Lord our God, hear the prayer of thy 

servant and his supplications and cause thy face to 


S. Lk. xviii 13 Lord be merciful to me a sinner : 

s. cxliii 7 hear me, o Lord, and that soon : for 

my spirit waxeth faint. 


3 39 


i. Behold me, o Lord, 

most miserable. 
And what shall I say now or wherewith shall I open my is. xxxviii 15 

mouth ? 
What shall I answer, seeing myself have done it, done it, 

done it ? 

I will recount to Thee all my sins 
in the bitterness of my soul : 

would God in bitterness most bitter. I7 

O Lord God, by these things men live and in all these things 16 

is the life of my spirit : so wilt Thou recover me 
and make me to live. 
For behold for my peace, 17 

my bitterness was made most bitter. 
But I, like a crane or a swallow, so did I chatter : 14 

I did mourn as a dove. 

But I beseech Thee, o Lord, according to all thy mercy, Dan. ix 16 
that thy most righteous indignation and fury be turned 

away : * 
forasmuch as I have sinned and that grievously, 

I have sinned against Thee, 
grievously and oftentimes I have sinned 
against Thee. 

ii. O Father of mercies, 2 Cor. i 3 

I beseech the fatherly bowels of thy compassions : * Phil, ii i 

fan unclean worm, 

and despise me not,-! a dead dog, 2 Sam. ix s 

[a rotten carcase. [S.Aug.].sw//2 

158 THE PRECES PRIVATAE Nay look upon me, o Lord, 

look upon me with those eyes 

( Magdalene at the feast, 
wherewithx Peter in the hall, 

I the robber on the rood ; 
[with Peter I may weep, 
that-j with the robber I may acknowledge, 
[with Magdalene I may love,* 
may love Thee much, 

S. Lk. vii 47 very much, as to whom very 

many sins have been 
Spare, o Lord, I pray, spare, spare a penitent : 

(disposed and desiring to be penitent, 
recounting his sins with bitterness, 
^-u.,....,^ , indignant at himself for sins committed, 
I remembering thy most bitter passion 

and cleaving thereunto. 
Horaei. i28b Spare, o Lord : be favourable. 

Spare me, o Lord : be favourable. 
PS. H i Have mercy upon me 

S. Ans. Med. iii forasmuch as it is not difficult to thy power, 

nor illsorting with thy righteousness, 
nor unwonted to thy clemency.* 

Num. xi 5 iii. Is it so, that for leeks and garlick 

Ps. Ixxvii 26 I have forsaken angels food ? 

S. Lk. xv 16 I s it S o that for swine s husks 

I have forsaken the Father s table ? 
Woe is me miserable, woe is me insensate ! 
Gal. iii i Who did bewitch me * 

in this sort to play the fool ? 
O if Thou but vouchsafe to receive me, 
my mind is wholly to return : 

for then it was better with me than now it is. 
Therefore wholly confounded 
. 145 neither worthy to name \ 

neither to call upon Ithy Name, 

neither in heart to think upon *J 

save by thine essential goodness, 
but having affiance in that, 


suppliant "| 

downcast VI return unto Thee : 
prostrate J 
neither ask I that Thou do, 

save what Thou hast full oftentimes done, 

doest right gladly : 

what if Thou shalt not do again and again, 
no flesh shall live, 

none shall abide it. Ps. cxxx 3 

Have mercy on a sinner,* an exceeding great sinner, S. Lk. xviii 13 

and therefore needing exceeding great mercy.* S. Bern. < div. 

And Thou hast mercy exceeding great, 

and reaching unto the heavens, Ps. xxxvi 5 

and rescuing from the nethermost hell.* Ps. Ixxxvi 13 

It is marvellous : 

show thy marvellous lovingkindness,* to meward : Ps. xvii 7 

the which, if Thou wilt glorify it unmeasurably, Cp. S. Chrys. 

extend unto me.* 
Nowhere, never in the pardon of any sinner whatsoever 

either was it ^| , . 

11 *. u /-more glorious, 
either will it bej 

Lord, if Thou wilt that I withdraw from Thee, give me S. Aug. (?) 
another Thee : 

else I will not let Thee go. 
Let the Spirit of truth teach me the truth. S. Jo. xvi 13 ; 

xiv 26 

iv. To Thee, o Lord, I confess Prymert. 145 

(forasmuch as, if I will, I cannot hide them) * 
to Thee I confess my sins, exceeding many, great, 


I profess that I grieve withal, the which Thou also knowest : 
but I confess that I have sinned far more than is the 
grief which is present with me wherewith to 
weep for my sins. 

Grief so great is lacking unto me, is plainly lacking : 
I am far gone from what there ought to be. 
I can sin much : 
I cannot grieve much. 

My dryness, my dryness ! woe unto me ! Cp. Is. xxiy 16 

I cannot much, but I desire much : 
for I know that even much is not great enough. 


Would God such grief were with me : 

yea would God even more. 
But I cannot win it of myself. 

Ps. xxii 15 I am dried up, dried up like a potsherd. 

Woe unto me ! 

T^ mi T j f increase ) the fountain f which I have 

Jer. ix i JJo i hou, o L.ord, { , > c -{ !_ i TL 

(supply J of tears (which I have not 

Rom. viii 26 a melted heart, groanings which cannot be uttered. 

2 Cor. viii n, 12 In the meanwhile, forasmuch as there is with me a ready mind, 
hold me accepted according to that I have, 

not according to that I have not.* 

Yet I will extend it, forasmuch as I cannot intend it more, 
through all the years of my life. 

v. So often backslidden, with what face, with what mind, 

shall I now be able to return ? 
There is none wherewith : for wholly confounded 
I walk | 

I sit j- covered with my confusion. 

I lie down J 

Neither should I dare to do aught, 
Cp. [S. Aug.] neither should I do aught, save despair outright 

and do what despairing men do, 
Ezra x 2 save that hope is still left. 

What hope ? 

S. ML xviii 22 That even until seventy times seven times 
Thou dost extend thy mercy : 

[and beyond,] 

Cp. Savonarola for this measure hast Thou commended unto us. 
in Psalm. 1 2 ^0 us, that we grant it one to another 

and that Thyself grant not the same ? 
But Thou wilt grant it and much more : 
for God forbid that Thou wouldest have more of perfection to 

be in us than is in Thyself! 
that Thou wouldest have us to forgive till seventy times seven, 

and wouldest it not Thyself! 
forasmuch as thy mercy surpasseth ours, 

as much as Thyself us. 
Therefore having affiance in that thy mercy 

that forgiveth at the least four hundred four 
score and ten times, 


standing afar off,* I fling myself down, S. Lk. xviii 13 

and most downcast, as is but right, and most humbly, 
smiting that heart of mine, 

that smiteth me not enough, 

1 redouble } again and again- 


(to me a sinner/ 
to me a most miserable sinner, 
uc mci cum, u j-.uiu, ^ to me the chief of sinners, i Tim. 15 

to me wholly sin, ^ M P*rf... in 

J .. Mat. xxxvu 

[to me sin most exceeding, R om . v ;i I3 

o Thou unto whom is never supplication made without Alcuin Conf.fid. 
hope of pardon. 

vi. But dost thou ask that He be merciful, yet that thou 
grieve not ? 

I ask it not. 
For I do grieve in some sort : 

I am afraid indeed it is not enough : 

I had lief it were more : 

I were glad if it were more : 

I grieve it is not more : 

for I am fain I could more, 

and I grieve I cannot more. 
I confess that my grief needs grieving 

and myself grieve that it so much 

needs grieving for. 
And o who will give me to be able more to grieve and 

more fully ? 

Myself, if it were in me, would do it : 
but it is not in me, 

it is not in my power, 
It is in me indeed to appraise that it should be 

more, fuller ; 

yea, and to will it were more, fuller : 
to will is present with me, but how to perform I Rom. vii 18 

find not.* 
Do Thou, o Lord, give ; it is in Thee to give, 

Thou that turnest even the hard rock into a standing PS. cxir 8 
water : 


jer. ix i give tears, give a fountain to my head : 

Alcuin Conf.fid. give the grace of tears. 

ls! V xlv 8 Drop down, ye heavens, from above * 

and water the dryness of my desert. 
Give, Lord, this grace. 
No gift were more grateful to me, 
not were it great riches, 

not were it even the best of things earthly, 
than if Thou gavest me tears, 

like Thou didst bestow on David of old or 


like as on Magdalene or Peter. 
Jer. xiii 17 At leastwise a dropping eye : * 

let me not be wholly a flint. 

Ps. vi 6 Not so as to be able to wash my bed, 

S. Lk. vii 38 not to water thy feet, 

jer. ix i not plenteously like Jeremy, 

S. Mt xxvi 75 not bitterly like Peter,* 

(notwithstanding, o that it might be ! ) ; 
but supply at leastwise just one little tear or twain, 
Ps. Ivi 8 the which Thou mayest lay up in thy bottle, 

the which Thou mayest note in thy book.* 
But if I win not even so much as this, ah pumice ! 
ah me ! indeed lime ! boiling in cold water : 
out of it, where it less behoveth, without warmth ; 
where it behoveth not, grieving enough : 
where it chiefly behoveth, cold, dry, dead 


At leastwise impart to me some of the tears of thy Christ, 
which He shed plenteously in the days of his flesh : 

o impart to me of them. 
In Him there are more than enough for me, 

of the things whereof there are less than enough 
for me in myself. 



W 4 

Alas I have sinned against Thee, o Lord, I have sinned PS, xli 4 
against Thee : 

what have I done and Thou hast not requited me the J bxxxiii27sept. 

due reward of my sins. 

But I am ashamed, 2 chr. vij 14 

and I turn from my wicked ways, 

and i return unto my heart, Bar. ii 30 

and with all my heart I return unto Thee, 2 chr. vi 38 

and seek thy face, 2 Chr. vii 14 

and pray unto Thee saying : 2 Chr. vi 37 

1 have sinned, I have done amiss, I have dealt wickedly: 

I know, o Lord, the plague of my heart, i Kings viii 38 

and behold I turn unto Thee 2 chr. vi 37 

with all my heart 
and with all my strength. 
And now, o Lord, from thy dwelling place, 30 

from the throne of the glory of thy kingdom in heaven, wisd - ix J ; 3 

. c , 3 Child. 33 

hear therefore the prayer , Kings y fji 38 ; 2 

and the supplication of thy servant, Chr - vi J 9 ; 
and forgive thy servant 

and heal his soul. p s . xli 4 

I do not presume so much as mine eyes S. Lk. xviii 13 

to lift up unto heaven : 
but standing afar off 

I smite upon my breast 

and say with the publican 
God, be merciful to me the sinner : 

to the sinner above the publican 

be merciful as to the publican. 

The thought of man shall make confession unto Thee : Ps. Ixxvi 10 sept, 

and the residue of his thought shall keep feast unto Thee. 




S 17 

Father unoriginate, Son onlybegotten, Spirit lifegiving, 
PS. ixxxvi 15 full of compassion and mercy, longsufFering, 

S. Ja. v ii plenteous in goodness, very pitiful, 

Horolog. p. 16 ; that lovest the righteous and hast mercy on sinners,* 
Eucholog. p. t j iat p assest by sins and grantest petitions, 

Pr. of Manasses. God of penitents,* 

Saviour of sinners : 
Ps. Ixix 5 God, Thou knowest my simpleness 

and my faults are not hid from Thee : 

Ps. H 3 I acknowledge withal, and my sin is ever before me : 

job xxxj 33 I cover not my transgressions as Adam : 
PS. cxii 4 sept., I incline not mine heart to any evil thing, 

to make excuses in sins ; 
Ps. xxxii 5 but I confess my sins, 
PS. ciii i and all that is within me 

Ps. xxxv 10 and all my bones say 
Jobviizo I have sinned, 

I have sinned against Thee, o Lord : 

Ps. cxix 176 I have gone astray like a sheep that is lost : 

jer. xxxi 18 I have been stubborn like a bullock unaccustomed to the yoke : 
Prov. xxvi ii ; 2 I have returned as a dog to his vomit, 

and as a sow that is washed to her wallowing in the mire. 
Josh, vii 19 I give glory to thee, o Lord, and make confession \~\ 
2 I have sinned against Thee, o Lord, 

and thus and thus have I done . 
is. xlii 3 ; S. ("O Lord, quench not the smoking flax, 

Mt. xn 20 ii i j j 

break not a bruised reed. 
Ps. Ixix 16 Let not the waterflood drown me, 

neither let the deep swallow me up, 

and let not the pit close her mouth upon me. 
Ps. xxxviii 9 Lord, Thou knowest all my desire, 

and my groaning is not hid from Thee : 


Thou knowest, o Lord, that I speak the truth Rom. ix i 

in thy Christ and lie not, 
my conscience also bearing me witness 

in the Holy Ghost, 
that I have heaviness and sorrow in my heart, a 

for that in such wise I have sinned against Thee ; job vii 20 

that I am a burden to myself, 

for that my grief is not greater ; ^""^ib 154 

(a contrite heart, PS. li 17 

groanings that cannot be uttered,* Rom. viii 26 

tears of blood. 

j my parchedness Cp. Is. xxiv 16 

Woe unto me for -! my hardness of heart s - M !l- XY1 .. I + 

cp. Rom. 11 5 

[ my dryness or eyes. J Cp. Jer. ix i 

Woe woe ! Alas alas ! 
How was I enticed by mine own lust ! S. Ja. i 14 

how I hated instruction Pr v - v - 

and my heart despised reproof! * 

Behold, o Lord, 
that fearfulness and trembling are come upon me, PS. lv 5 

and the fear of death is fallen upon me.* 4 

What manner fearfulness and trembling and sternness 

and agony and last separation shall I see ! 
what confusion shall seize upon me ! 
with what darkness shall I be compassed ! ] 
And I reverenced not neither stood in awe of 

the incomprehensibleness of the glory, 

the awfulness of the presence, 

the fearfulness of the power, 

the exactness of the righteousness, 

the loveableness of the goodness. 
I will call, if there be any that will answer me ; Jobvi 

unto which of his saints shall I turn ? 

O wretched man that I am ! Rom. vii 24 

who shall deliver me from the body of this death ? 
How fearful is thy judgement, o Lord ! Horoiog. p. 159. 

when the thrones are set, 

when the angels stand by, 

when men are brought in, 

when the books are opened, 

when the works are searched, 


when the thoughts 1 , 

_ . i-jj i rj i are examined, 

i Cor. iv 5 the hidden works or darkness ) 

Horolog. p. 159 What judgement shall be in my cause ? 
who shall quench my flame, 
who shall lighten my darkness, 

if Thou have not mercy on me ? 
O Lord, as a lover of man, 

give me tears,* 

give me tens of thousands, give them today. 
S. Cyr. Al. in For then shall be a judge incorruptible, 

e. vitu amtnae i i n- 

(V2 404 sqq) the judgement-seat appalling, 

the defence excuseless, 
the charges inevitable, 
the punishment summary, 
the gehenna unending, 
the angels pitiless, 
the hell enlarging her mouth, 
the river of fire sweeping on, 
of fire unquenchable, 
the prison murky, 
the darkness without ray, 
the beds of live coals, 
the worm sleepless, 
the bonds indissoluble, 
the chaos unmeasurable, 
the wall impassable, 
the weeping inconsolable ; 

[ standing by, 
none-! pleading my cause, 

[plucking me forth.* 
Cp. S. Mk. ix 24 But I repent, o Lord : o Lord, I repent : 

help Thou mine impenitence,* 
and more and still more 

pierce, rend in pieces, 
grind to powder, [ smite j my heart. 
Behold, o Lord, I have indignation 
myself with myself, 


c , profitlessness I , 
by reason of the j urtfuhie8S and [of pass^i 



by reason of the 

that I abhor myself 
uncomeliness and 


[of desire] : 

and disgracefulness, 
that my confusion is daily before me PS. xliv 16 

and the shame of my face hath covered 


Woe ! alas alas ! 
Ah me ! how long ? 
Behold, o Lord, that myself I judge myself i Cor. xi 31 

worthy, [liable and guilty] of eternal punishment, S. Mt. xxv 4 6 

yea, and of all the difficulties of this world.* Lit. s. ja. p. 8 

[I have deserved death of Thee) j , /of Thee just, Cp. Horae f. 78 
but even now I appeal to Thee/ \to Thee merciful ; 

from the bench of justice to the throne of grace.* Ps. ix. 4 ; Heb. 
Admit, o Lord, this appeal : 

unless Thou admit it, we perish : 

and, o Lord, carest Thou not that we perish, S. Mk. iv 3 s 

who wilt have all men to be saved, x Tim. ii 4 

who wiliest that none should perish ? ~\ 2 S. Pet. iii 9 

Behold me, o Lord, selfcondemned : Tit. iii n 

behold, o Lord, and enter not into judgement with thy p s . cxliii 2 


[I am not worthy of any, even the least, of thy mercies : Gen. xxxii 10 
I am not worthy to be made one of thy hired servants,* s. Lk. xv 19 

even the lowest of them all : 

I am not worthy of the crumbs that fall from thy table : s. Mt. \-v 27 
I am not worthy to touch the hem of thy garment.] s. Mt. 1x20 

And now, o Lord, 

I humble myself under thy mighty hand : i s. Pet. v6 

I bow my knees unto Thee, o Lord ; Eph. iii 14 

I fall on my face Tosh, v i 4 

to the earth : 

Let this cup pass from me. s. Mt. xxvi 39 

I stretch forth my hands unto Thee, Ps. cxliii 6 

P_I do not presume to lift up so much as mine eyes to s. Lk. xviii 13 

I smite upon my breast, 

upon my thigh. J er - xxxl *9 


PS. cxxx i Out of the deep my soul calleth unto Thee, 

PS. cxliii 6 as a thirsty land unto Thee ; 

Ps. xxxv 10 and all my bones 

Ps. ciii i and all that is within me : 

Ps. cxxx i Lord, hear my voice. 

Ps. H i For thy great mercy s sake, 

the multitude of thy compassions : 
Ps. xxv 10 ; ixxix for thy Name s sake, 

for the glory of thy Name, 
be merciful unto my sin, 
for it is great,* 
for it is very great. 
Ps. li i For the multitude, 

the great multitude, 
Eph. 17; ii 4 the riches, 

Rom. v 17 the abundance, 

i Tim. i 14; Rom. the superabundance, 

of thy mercies, 
S. Lk. xviii 13 be merciful to me, o Lord, the sinner, 

Lord, o Lord, be merciful 

i Tim. i 15 to me, the chief of sinners. 

S. ja. ii 13 O Lord, let mercy rejoice against thy judgement * 

in my sin. 
Rom. V2o O my Lord, where my sin abounded, 

let thy grace much more abound. 
Dan. ix 19 O Lord, hear ; 

o Lord, forgive ; 

hearken, o Lord; 

o Lord, hearken and do ; 

do and defer not, 

for thine own sake.] 



Two things I recognise in myself, o Lord; florae f.u 

the nature which Thou hast made, 
the sin which I have added. 

I confess that by my fault I have disfigured nature : 
but do Thou remember that I am a wind, 

that passeth away and cometh not again. 
For of myself I cannot come again from sin. 

Alas ! take Thou away from me what I have done ; 
let that abide in me which Thou hast made ; 
that so, that perish not which Thou hast redeemed with thy 

precious blood. 
Alas ! let not my wickedness destroy Cp. s. Anseim 

what thy goodness hath redeemed. Med " 8 

O Lord my God, if I have so done as to be thy criminal, S. Anseim Med. 

yet could I so do as not to be thy servant ? t e**> 

If thereby I have done away mine innocence, 

yet have I thereby withal destroyed thy mercy ? 
If I have wrought that for which Thou mightest condemn 

yet hast Thou also lost that whereby Thou art used to 

save ? 

Tis true, o Lord, my conscience deserveth condemnation ; s. Anseim Med. 
but thy mercy overtoppeth all offence. tc.\,) (Horae 

Spare therefore, 

r , f difficult to thy power ~\ 

forasmuch I .,, . . / f , to spare the Job ix 28 vulg. 

. . -I inserting with thy ustice }- r , 

as it is not I j u u i i j wrongdoer. 

asmuc .,, . . , to spare 

. . -I inserting with thy ustice }- r , 

it is not I j u u i i j wrongdo 

^unwonted with thy loving kindnessj 

m, , , f created 1 C destroy 1 

Thou that hast | redeemed jme, do not| condemn j 

f created 1 C destroy 1 S. Anseim Med. 

Thou that hast created me by thy goodness, 
let not thy work perish by mine iniquity. 
Acknowledge in me that is thine, 

and take away from me that is mine. 


fforaef. 6ib Look Upon me luckleSS, 

o affection immeasurable ; 
upon me wicked, 

o mercy extended to all. 
Feeble I come to the Almighty, 
wounded I speed to the Physician. 
Keep for me the graciousness of compassion, 

who so long hast held suspended the sword of vengeance. 
Blot out the numerousness of my crimes, 
renew the multitude of thy compassions. 
Prymerf. i4$b How much soever I be 

unclean ^ f cleanse 

blind rp,, I enligh 

V. 1 nnn ran at i . f 



1 /-.A Jivu v.anok -., | 

sick heal 

or even dead j ^ upraise 

Of what sort soever I be, whether good or bad, 
I am alway thine. 

Tr-r^u f cast me out 1 , ... f receive "| 

If Ihou -[ i i c r w o will -f 

^ think scorn or me ) \ regard J 

rp, . f remit ) , T f commit 

1 hou canst -{ J- more than 1 can -[ . 

^ spare J { sin. 

Horae f. iosb Let not noisome delights oppress me : 

at leastwise let not perverted habit crush me. 
Horae f. 81 From evil and unlawful desires, 

from vain noisome unclean thoughts, 

from deceits of malignant spirits, 

from pollutions of mind and body. 


O 261 


1. The Nature of God 

Because the Lord is full of compassion and mercy, PS. tin 8 

longsuffering and of great goodness : 
He will not alway be chiding, 9 

neither keepeth He his anger for ever : 
He hath not dealt with us after our sins, 10 

neither rewarded us according to our wicked 
nesses : 
for look how high the heaven is in comparison of 

the earth ; 
so great is his mercy also toward them that 

fear Him : 
look how wide also the east is from the west ; 12 

so far hath He set our sins from us. 

Yea, like as a father pitieth his own children, 13 

even so is the Lord merciful unto them that 

fear Him. 

Because the Lord is good and gracious, PS. ixxxvi 5 

and of great mercy unto all them that call 

upon Him : 
the Lord is loving unto every man, Ps. cxlvg 

and his mercy is over all his works. 

Because He delighteth in mercy : Mic. vii 18 

He is the Father of mercy : 2 Cor. i 3 

He is mercy : Ps. Hx 17 vulg. 

\\T\- f to have mercy is his proper work Horat (. isob 

to Whom i , r k T 

(to punish is a foreign and a strange act. is. xxvm 21 

2. The Name of God 

Let the power of my Lord be great according as He hath Num. xi\- 17, 18 
proclaimed saying: <cp. Ex. x, 




a. The Name of the Father 

S. Jo. xx 17 I ascend to my Father 

and your Father. 

s. Lk. xv 20 The Father of the prodigal son. 
josh. vii 9 And what shall be done unto thy great Name ? 

b. The Name of Christ 
S. Jo. i 29 LAMB in figure. Behold the Lamb of God. 

Job xix 25 REDEEMER I know that my Redeemer liveth. 

S. Jo. iv 42 SAVIOUR We know that this is indeed the Saviour 

of the world. 

i Tim. ii 5 MEDIATOR One mediator between God and men. 

i jo. ii i ADVOCATE We have an Advocate with the Father. 

Heb. vii 25 INTERCESSOR 


C. The Name of the Holy Ghost 

S. Mt. iii 16 DOVE in figure. He saw the Spirit of a God de 

scending like a dove. 

1 jo. ii 27 OINTMENT or ANOINTING. As the Anointing teacheth you. 
S. Jo. xvi 7 COMFORTER. If I go not away, the Comforter 

will not come. 

3. The Promise of God 

PS. cxix 49 O think upon thy servant as concerning thy word. 

wherein Thou hast caused me to put my trust ; 
Tit. i 2 which God that cannot lie promised, 

Heb. vi 17 with the confirmation of an oath : 

Rom. iii 3 whose faith the unbelief of men shall not make 

without effect, 

2 Tim. ii 13 but, if we believe not, He abideth faithful : He 

cannot deny Himself. 

4. The Practice of God 
Ps. xxii 4 Our fathers hoped in Thee : 

they trusted in Thee and Thou didst deliver them. 
Ps. xxv 5 Call to remembrance, o Lord, thy tender mercies 

and thy lovingkindnesses which have been ever of old. 
Ps. Ixxxix 4 8 Lord, where are thy old lovingkindnesses ? 
Ecclus. H 10 Look, ye sons, at the generations of old and see : 

did ever any trust in the Lord and was confounded ? 

or did any abide in his fear and was forsaken ? 



1. The Work and Creation of his hands 

Despise not Thou the work of thine own hands. PS. cxxxviii 8 

We are the clay and Thou our potter is. ixiv 8 

and we are all the work of thy hand : 

Thou abhorrest nothing which Thou hast made. wisd. xi 24 

2. The Image of his Countenance 
Blot not out. 

Let us make man in our image, after our likeness : Gen. i 26 

which is renewed in knowledge, Col. iii 10 

after the image of Him that created him. 

3. The Price of his Blood 

Hold not cheap. 

Ye are bought with a great price, i Cor. vi 20 

with the precious blood of a Lamb without blemish i Pet. i 19 
and without spot. 

4. Invocation of the Name : passively 

Think no scorn of the impress. 

We are called by thy Name : jer. xiv 9 

for thy people are called by thy Name : Dan. ix 19 

a vessel to bear thy Name. Acts ix 15 

5. A Member of the Body of Christ 
Cut not off. 

Ye are the Body of Christ and members in particular : i Cor. xii 27 
know ye not that your bodies are members of Christ ? i Cor. vi 15 
What ? know ye not that your body is the temple of the 19 

Holy Ghost which is in you ? 

6. His Property in Christ 

I am thine : o save me. Ps. cxix 94 

Behold, o Lord, how that I am thy servant : Ps. cxvi 14 

1 am thy servant and the son of thine handmaid. 

We are all thy people : Is. Ixiv 9 

carest thou not if we perish ? Yea, thou carest. S. Mk. iv 3 s 

An unprofitable servant : a servant notwithstanding. S. Lk. xvii 10 

A lost son : notwithstanding, a son. S. Lk. xv 24 



1. The weakness of our nature 
PS. vi 2 For I am weak. 

Ps. Ixxxix 46 O remember what my substance is. 

Ps. ixxviii 40 For He considered that they were but flesh, 

and that they were even a wind that passeth away 

and cometh not again : 
Ps. ciii 14 for He knoweth whereof we are made, 

He remembereth that we are but dust, 
is The days of man are but as grass, 

for he flourisheth as a flower of the field : 
16 for as soon as the wind goeth over it, it is gone, 

and the place thereof shall know it no more. 

2. The misery of our condition 

Ps. Ixxix 8 We are come to great misery : 
PSi cvi 43 nevertheless, when He saw their adversity, 

He heard their complaint. 


1. Penitent 

Ps. li 17 Because a broken and contrite heart, o God, 

Thou wilt not despise : 
Ps. xxxviii 18 for I will confess my wickedness 

and be sorry for my sin. 

2. Suppliant 

Ps. ixxxvi 3 Forasmuch as I have called daily upon Thee : 

Ps. Ixxx 4 how long wilt Thou be angry with thy people that 

prayeth ? 
S. Mt. xviii 32 I forgave thee all that debt because thou desiredst Me. 

3. Because <we forgive 

S. Lk. vi 37 Forgive and ye shall be forgiven : 

S. Mk. xi 25 and when ye stand praying forgive if ye have aught against any, 
that your Father also which is in heaven may forgive 

you your trespasses : 

26 but if ye do not forgive, neither will your Father which is in 
heaven forgive you your trespasses. 


4. Because <w e purpose henceforth 

My soul breaketh out for the very fervent desire, Ps. cxix 20 

that it hath alway unto thy judgements : 
my hands will I lift up unto thy commandments, 4 8 

which I have loved. 
I have vowed and have firmly purposed, 60, 106 

to keep thy commandments. 

Who desire to fear thy Name. Neh. i n 

The servant shall be punished who neither prepared neither did. s. Lk. xii 47 


1. No advantage 

What profit is there in my blood, Ps. xxx 9 

when I go down to the pit ? 
Shall the dust give thanks unto Thee, 10 

or shall it declare thy truth ? 
For in death no man remembereth Thee, p s . vi 5 

and who will give Thee thanks in the pit ? 
Dost Thou shew wonders among the dead, p s . ixxxviii 10 

or shall the dead rise up again and praise Thee ? 
shall thy lovingkindness be shewed in the grave, lt 

or thy faithfulness in destruction ? 
shall thy wondrous works be known in the dark, , 2 

or thy righteousness in the land where all things are 

forgotten ? 

For the grave cannot praise Thee, death cannot celebrate is. xxxviii 18 

they that go down into the pit cannot hope for thy 

The living, the living, he shall praise Thee. 19 

2. In vain 

Hast Thou made all men for nought ? p s . ixxxix 4 6 

Enter not into judgement with thy servant, Ps. cxliii 2 

for in thy sight shall no man living be justified. 
If Thou, Lord, wilt be extreme to mark what is done amiss, p s . cxxx 3 

o Lord, who shall abide it ? 
If he will contend along with Him, job ix 3 

he cannot answer one of a thousand. 


3. The triumph of foes 

Joel ii 17 Give not thine heritage to reproach, 

that the heathen should rule over them : 
wherefore should they say among the people 

Where is their God ? 
Ps. ixxivig Remember this, o Lord, how the enemy hath rebuked 

and how the foolish people hath blasphemed thy Name : 
24 the presumption of them that hate Thee increaseth ever 

more and more. 

Ex. xxxii 12 The Egyptians will say, For mischief did He bring them 
out, to slay them in the mountains and to consume 
them from the face of the earth : 

Num. xiv 16 the Canaanites will say, Because the Lord was not able to 
bring this people into the land which He sware unto 
them, therefore He hath slain them in the wilderness. 


1. The glory of the Name 

Ps. ixxix 9 For the glory of thy Name, o Lord, 

deliver us : 
4 so we that are thy people shall give Thee thanks for ever, 

and will alway be showing forth thy praise from genera 
tion to generation. 

2. The conversion of others 

Ps. H 13 Then shall I teach thy ways unto the wicked, 

and sinners shall be converted unto Thee. 

3. Example 

i Tim. i 16 Howbeit for this cause I obtained mercy, that in me first 
Jesus Christ might shew forth all longsuffering for a 
pattern to them which should hereafter believe on Him 
to life everlasting. 

4. God Himself 

is. xliii 25 I blot out transgressions for mine own sake. 

Dan ix 19 Hear, hearken, defer not, 

for thine own sake. 


He whom God hath set forth to be a propitiation. Rom. iii 25 

Look upon the face of thine Anointed : p s . ixxxiv 9 

turn not away the presence of thine Anointed. Ps. cxxxii 10 

5. On the ground of the stock < oj Christ > 

Have mercy on me, Son of David : S. Lk. xviii 39 

and David said to Shimei, Thou shall not die : 2 Sam. xix 23 

and he sware to him. 

6. On the ground of the office < of Christ > 

The Spirit of God is upon Me because He hath anointed is. ixi i (S. Lk. 

Me: iv 8 > 

the Lord hath sent Me to preach good tidings to the meek, 

to bind up the brokenhearted. 

I am come to call sinners. S. Mt. ix 13 

God sent the Son that the world through Him might be S. Jo. iii 17 




O Z3Z 

Ps. vi 2 Have mercy upon me, o Lord, for I am weak : 

Ps.lxxxix46scpt. o remember what my substance is : 

Ps. ixxviii 40 consider that I am but flesh, 

even a wind that passeth away and cometh not again : 
Ps. ciii 15 my days are but as grass, as a flower of the field ; 

16 for as soon as the wind goeth over me, I am gone, 

and my place shall know me no more. 
Gen. xviii 27 For I am but dust and ashes, 

Gen. ii 7 ; is. xi 6 earth and grass, 

Ps. ixxviii 4 o ; flesh and breath, 

Gen. 11 7 . . 

job xxv 6 corruption and a worm. 

Heb. xi 13 As a pilgrim in the earth, 

job iv 19 dwelling in a house of clay, 

Gen. xlvii 9 heb. of days few and evil, 

Cp. S. Mt. vi 30 today and not tomorrow, 

Cp. Ps. xc 6 in the morning and not so long as till night, 

Rom. vie in a body of sin,* 

Cp. 2 Pet. 14 in a world of corruption, 

job xiv i of few days and full of trouble ; 

2 coming forth like a flower he fleeth 

and like a shadow he continueth not. 
Lit. s. Jo. p. 30 Remember this, o Lord, and remit, forgive : 
Ps. xxx 9 for what profit is there in my destruction 

or when I go down to the pit ? 
Ps. H i For the multitude of thy compassions, 

Eph, i 7, ii 4; for the riches and exceeding abundant superfluity 
TTiV 1 of thy mercies;* 

for whatsoever either Thou lovest or we must remember ; 
Dan. ix 19 and before and above all things for thine own sake, 

for thine own sake,* o Lord, and thy Christ s ; 
S. Lk. xyiii 13 ; Lord, be merciful to me the chief of sinners. 
S. jl^i 15 m Y Lord, let mercy rejoice 

against judgement in my sin. 



O Lord, hear ; 
o Lord, forgive ; 
o Lord, hearken ; 
o Lord, hearken and do ; 

do and defer not, for thine own sake ; 
defer not, o Lord my God. 


ix 19 



O my Saviour Christ, my Saviour, 
who will give me to die 

or ever I offend Thee anew, 
Christ my Saviour, o my Saviour ? 
O Lord, let a new law of life 

prove that a new Spirit hath come upon me. 
For true penitence is a new life 

S. Hilary in PS. and a true confession is to be penitent without ceasing,* 
3^E) I7I3<P keeping a perpetual Sabbath 

from sin and the-! fuel lof it. 

[danger J 
Cp. s.Ans. Orat. For like as penitence destroyeth old sins, 

in like sort do new sins destroy penitence. 






I believe 
DAVID S. To see the goodness of the Lord in the PS. xxvii 15 

land of the living. 
PAUL S. That Christ Jesus came into the world to i Tim. i 15 

save sinners. 

JOHN S, That if any man sin, we have an Advocate i S. Jo. ii i 

with the Father, Jesus Christ the 
righteous : 
and He is the propitiation for our sins and 2 

for the whole world. 
PETER S. That Thou art the Christ, the Son of the S. Mt. xvi 16 

living God. 
NATHANAEL S. That Thou art the Son of God, the King S. Jo. i 49 

of Israel. 
THE SAMARITANS . That this is indeed the Christ, the Saviour S. Jo. iv 42 

of the world. 
MARTHA S. That Thou art the Christ, the Son of God, S. Jo. xi 27 

which should come into the world. 

THE EUNUCH S. That Jesus Christ is the Son of God. Acts viii 37 
that it is through the grace of Jesus 
Christ the Lord we shall be saved. 
ANDREW S. I have found the Messias, which is, being s - J- * x 

interpreted, the Christ. 

We have believed in Christ Jesus, that we might be justified Gal - " l6 
by the faith of Christ and not by the works of the 

That there is one God and one Mediator between God and i Tim. ii 5, 6 
men, Christ Jesus, who gave Himself a ransom 
for all. 

That faith worketh with our works and by our works is S. Ja. ii 22 



O 307 

S. Mk. ix 24 I believe, o Lord : help Thou mine unbelief: H 

Apost. Creed { m in God 

1. the Father 

2. Almighty 

3. Maker of heaven and earth :* 

in the Father, natural affection ; 
the Almighty, saving power ; 
the Creator, providence 

for the preservation, 

perfecting or consummation 
of all things. 

Apost. Creed H. in JeSUS 


his onlybegotten Son 
our Lord : 
iTim.iiii6;Con- in the great mystery of godliness, HO 

slant. Creed. t } lat fa ug men an j f Qr our ga l vat } on 

God was manifest in the flesh,* 

Man God, 

Son of the Father, 

anointed of the Spirit, 

our Lord 

f Creator 
because i D j 


Apost. Creed I . That He was conceived, H 

to cleanse the uncleanness of the conception of 
our nature : 

2. that He was born, 

to cleanse the uncleanness of the birth of our 
nature : 

3. that He suffered, 

what things we ought, 

that we might not suffer : 


4. that He was crucified, 

to take away the curse of the law : Gal. Hi 13 

5. that He died, 

to take away the sting of death : i Cor. xv 55 sq. 

6. that He was buried, 

to take away the corruption of bodies in the 
tomb : 

7. that He descended into hell, 

whither we ought, 

that we might never descend : 

8. that He rose again from the dead, 

to raise up along with Himself our nature, Eph. ii 6 
being made the firstfruits of them that i Cor. xv 20 
sleep : 

9. that He ascended into heaven, 

to prepare a place for us, S. Jo. xiv 2 

where we had no right : 

10. that He sitteth at the right hand of the Father, 

to appear continually Heb. ix 24 ; vii 3 

and make intercession for us : Heb. vii 25 

1 1 . that from thence He shall come again, S. Jo. xiv 3 

to receive us : 

12. that He shall be the judge, 

at the consummation of all things. s. Mt. xxiv 3 ; 

iii. in the Holy Ghost : Actsiii " 

and in Him 
power from on high sanctifying S. Lk. xxiv 49 

and quickening unto immortality ; Cp. Rom. viii n 
from without and invisibly, 
but effectuously and manifestly 

operating upon us i Cor. xii 6 

by illumination of righteousness, 
infusion of grace, 

in reproof, S. Jo. xvi 8 

teaching, S. Jo. xiv 26 

bearing with, 

help Rom. viii 26 

witnessing with ; R b ^ l6 

the gifts i Cor. xii 8-10 

the fruits Gal. v 22, 23 

ofthis Spirit. 


iv. the Holy Catholic Church, 

Col. i 18 the mystical body of Christ the Head, 

of those whom the Spirit calleth 

out of all the world, 

2 Th. ii 13 unto belief of divine truth, 

2 Pet. iii ii unto holiness of conversation : 

of all the members of this body 
a mutual participation 

unto a communion of saints, 
and remission of sins 

in the present ; 

unto hope of resurrection and translation 
to the life everlasting. 

I believe, o Lord : supply Thou the deficiencies of my faith; 
that Thee 

the Father I may love, 
the Almighty I may reverence, 
i S. Pet. iv 19 t o Thee as unto a faithful C reator I may commit my soul : 

that to thy Word and only Son HO 

I may continually in memory give thanks, 
as unto the cleanser of our nature 

, f conception and 
in the^ , . . 
(birth ; 

as unto the deliverer of persons 
in the sufferings, 
death ; 
as unto the triumpher 

over hell in the descent, 
over death in the resurrection ; 
Heb. vi 20 as unto our forerunner 

in the ascension ; 
i S. Jo. ii i unto our advocate 

in the session ; 
Cp. Heb. xii 2 unto the restorer of our faith 

in the second advent : 

Rev. ix n ; s. who to the Destroyer opposeth Himself as Saviour, O 

Mt - 2I Abaddon Jesus, 

Rev. xii 9; i Tim. Satan ) Mediator 

a s ; i Jo. i a the Adversary/ Mediator, 


the Devil ^ A , 

the Slanderer / Advocate, 

the Accuser Intercessor, R }:. xii Io : Rom - 

him that leads us captive Redeemer : 2 Tim. H 26; Rev. 
HO that Christ Himself may be formed in us, Gai. 9 iv 19 

that so we may be made conformable Rom. viii 29 

to his image,* in works ; 
his conception, in faith ; 
his birth, in humility : 
for his sufferings 

to have sympathy with Him, Cp. i Pet. iv i 

as suffering for us ; 
to suffer for his sake, Phil, i 29 

when it is his goodpleaaure ; 
to have antipathy for sin 

as the cause of these sufferings ; 

to take vengeance on, 2 Cor. vii n 

to crucify, Gal. v 24 

to mortify, Col. Hi 5 

to bury, Col. ii 12 

sin in ourselves : 
to be made conformable 

to his descent into hell, 

by descending into hell in often meditation ; Cp. S.Greg. Naz. 
to his resurrection Or xlv 24 

by rising to newness of life ; Rom. vi 4 

to his ascension 

by minding and seeking those things which Col. iii i, 2 ; Heb. 
are above and the things which vl 9 
accompany salvation ; 
to his judgement 

by judging ourselves, i Cor. xi 31, 32 

that we be not condemned 

with the world : 
HO what time we are cold in prayer 

and are needing some grace and heavenly consola 

to remember 
thy seat, 
thine appearing, 
thine intercession ; 



what time we are plenteous in affection 
and evil concupiscence, 

never to forget 

Lit. S.ja. p. 10. thy tremendous and appalling judgement- 

S.jer.^/.lxviio and that continually in our ears may ring 

the sound of the last trump : * 
that for the sake of thy Christ, 

we may receive of Thee, o anointing Father, 

1 S. Jo. ii 20, 27 thine unction, 

Tit. ii ii the grace of the Holy Ghost that bringeth 


2 Cor. ix 15 thine unspeakable gift, 

in wholesome compunction, 

clear knowledge, 

Rom. viii 26 fervent prayer, 

Rom. v 5 shedding abroad of love, 

Eph. i 13 f of seal O 

Rom. viii 16 witnessing -j and 

Eph. i 14 [of earnest : 

i Th. v 19 that I never quench the Spirit, HO 

Acts vii 51 nor ever resist Him, 

Eph. iv 30 grieve Him 

Heb. x 29 do despite : 

that in thy Church we be called, 

Catholic, as parts thereof, 

living, in vow and will ; 
that we be partakers of an holy communion 
in holy persons, 
liturgies : 
unto faith of remission of sins, 

, c f resurrection ~| , ,. r , . 

unto hope of | translation ) to the life everlasting. 

S. Lk. xvii 5 Lord, increase my faith, 

S. Mt. xvii 20 as a grain of mustard seed ; 

S. Ja. ii 20 not dead, 

S. Mk. iv 17 enduring but for a time,* 

i Tim. 5 feigned, 

Rom. Hi 31 making void the law ; H 


O but a faith 

working by love, Gal. v 6 

working with works, S. Ja. ii 22 

a supplier of virtue, a S. Pet. i 5 

living, Cp. s. Ja. ii 17, 

overcoming the world, z |?jo. v 4 

most holy. S. jude 20 


f the Creator Righteousness, 

The works of -I the Redeemer Mercy, 

[ the Holy Ghost holy Breathing. 

P 33 I. 


Conception Birth Circumcision 

Epiphany Baptism 
Fasting Temptation Sufferings 

Cross Death Burial 

Descent Resurrection Ascension 

Session Return Judgement : 

make me of these a partaker. 

What things I believe are for my sake 
I recount, I give thanks for, I urge, I remember, 
I commemorate, I offer or pray that Thou offer : 
I beseech Thee make me a partaker of them and apply them 

to me : 

what things Thou hast done, 
what things Thou hast suffered, 

oblation, Ephi v 2 

sacrifice : 


emptying, Phil, ii 7 

humiliation, s 


incarnation, S. Jo. i 14 

conception in the womb : S. Lk. ii 21 


S. Mt. i 18 
S. Lk. ii 21 
S. Mt. iii 16 
S. Mt. iv 2 


S. Mt. viii 20 
S. Mt. xxi 18 
S. Jo. iv 6 


S. Lk. vi 12 
S. Jo. vii 20, &c. 
Heb. xii 2 
S. Mt. xxvi 50 


S. Jo. xviii 12 
S. Mt. xxvi 36 
S. Jo. xix 13 


Phil, ii 8 
S. Lk. xii 50 

by birth, 

circumcision, firstfruits of blood, 




not having where to lay thy head : 
by hunger, 




insult : 



apprehension as a robber, 

bonds : 


by the things that befel in-j Gabbatha, 
[Golgotha : 

, f obedience unto death, 
y \ straitening unto the cross. 


S. Jo. xiv 16 

1 S. Jo. ii 20, 27 
Eph. iv 30 

2 Cor. i 22 ; v 5 


Comforter, another 




O z6o 


S. Jo. xx 28 My Lord and my God. 

29 Blessed are they that have not seen and yet have believed. 
Ps. xxxiie I said I will confess my sins unto the Lord, 
PS. xxxviii 18 and be sorry for my sin. 

S. Lk. xii 38 And if he shall come in the second watch 
or come in the third watch 

and find them so, 
blessed are those servants. 





In Thee, o Lord, have I put my trust : let me never be put PS. xxxi i 
to confusion, 

Twhen I hanged yet upon my mother s breasts Ps. xxii 9 
o my hope-; f u 

3 ^even from my youth. Ps. ixxi ^ 

My flesh doth rest in hope. Ps. xvi 10 
Thy word, wherein Thou hast caused me to put my trust. Ps. cxix 49 

He shall have hope in the end. Jer. xxxi 17 

The valley of Achor, a door of hope. Hos. ii 15 

Hope maketh not ashamed : by hope we are saved. Rom. v 5 ; viii 24 

The Lord of hope fill us. Rom. xv 13 

If He slay me, I will trust. job xiii 15 
Thou that art the Saviour of them which put their trust in Ps. xvii ^ 


We have hoped in thy sacred Name. Ps. xxxiii 20 
Under the covering of thy wings, under the shadow, under PS. xxxyi 7 ; ivii 

the feathers. i;xd4 

Thou, Lord, art my hope : Ps. xcig 

my trust is in Thee, Ps. ixii ^ 

Thou that art the hope of all the ends of the earth. p s . ixv 5 

O put thy trust in God. PS. xiii 15 




T. Bradwardine Thyself, o my God, Thyself for thine own sake, above 

de virtute cau- ,, . . i T i _ .<. _ . __. lr 

sarum i i cor. all things else I love. 1 hyself I desire. Thyself as my last 
end I long for. Thyself for thine own sake, not aught else 
whatsoever, alway and in all things I seek, with all my heart 
and marrow, with groaning and weeping, with unbroken toil 
and grief. What wilt Thou render me therefore for my last 
end ? If Thou render me not Thyself, Thou renderest 
nought : if Thou give me not Thyself, Thou givest nought : 
if I find not Thyself, I find nought. To no purpose Thou 
rewardest me, but dost wring me sore. For, or ever I 
sought Thee, I hoped to find Thee at the last and to keep 
Thee : and with this honied hope in all my toils was I 
sweetly comforted. But now, if Thou have denied me 
Thyself, what else soever Thou give me, frustrate of so 
high an hope, and that not for a little space but for ever, 
shall I not alway languish with love, mourn with languishing, 
grieve with mourning, bewail with grief, and weep for that 
alway I shall abide empty and void ? Shall I not sorrow 
inconsolably, complain unceasingly, be wrung unendingly ? 
This is not thy property, o best, most gracious, most loving 
God : in no sort is it congruous, no wise it sorteth. Make 
me therefore, o best my God, in the life present alway to 
love Thyself for Thyself before all things, to seek Thee in 
all things, and at the last in the life to come to find and to 
keep Thee for ever. 







FOR THY SAINTS LIKE IT WELL : i.e. the saints like it well and Ps. Hi 10 

God likes it best from them : from such as can 

worship Him with holy worship. 


THANKS UNTO THEE : i.e. all may confess the truth ; 
but * thy saints give thanks unto Thee " : they have 
more ties of greater thankfulness and are fitter to 
express it, which others have not the skill to do. 
BLESSED is HE THAT CAN REJOICE IN THEE : i.e. he is a happy Ps. ixxxix 16 
man that hath learned that art in which we shall 
never excel till we are fitted for the quire above : 
for who can sing the Lord s song in a strange land ? PS. cxxxvii ^ 


HIM AS MUCH AS YOU CAN. Put forth all your 3 
strength and be not weary : for you can never go 
far enough. 


PRAISE (or PSALM) is SILENT UNTO THEE : that is, it attaineth Ps. Ixv i 
not to thy works, hath rather silence than words 
and seemeth but to proceed out of the mouth of Ps. viii2 


in sins, so now in good works and praises let us 
abound unto God. 
BUT WHO AM I, o LORD [Goo, AND WHAT is MY HOUSE THAT 2 Sam. viiis 




O 333 



Horae f. i?6b Make me, o Lord, to give myself unto mine own penitence 
2 s. Pet. iiig and to thy praises, to withdraw unto penitence 

and blessings. 
PS. xxi 13 Be Thou exalted, Lord, in thine own strength : Q 

so will we sing and praise thy power. 
PS. cxlv 10 Let thy works praise Thee, o God : 

and thy saints give thanks unto Thee. 

Horae f. c. 3 Open my mouth to bless thy holy Name : S O 

p s . li 15 Thou shalt open my lips, o Lord, 

and my mouth shall show thy praise. 
Herat f. 146 But for me, o Lord, sinning and not repenting,* 

and so utterly unworthy, 
it were more becoming to lie prostrate before Thee 

and with weeping and groaning 
to ask pardon for my sins, 

than with polluted mouth to praise Thee. 
Howbeit, trusting in thy huge goodness, I give praise : 

o accept the praises I desire to sing, 
I, an unworthy sinner, indeed unworthy ; 

Horae (. 75 but would God I were devout and grateful unto Thee. 

Horae f. 96 To Thee I give thanks, Thee I worship, I praise, I bless and O 

Thee I glorify. 

Rev. iv ii Thou art worthy, o Lord* God, to receive praises and 

thanks, whom I, a sinner, am not worthy to 
call upon neither so much as to name or in 
my heart to think upon. 

Horae f. 101 Thee I call upon, I worship, Thee, with the whole affection 
of my heart, I bless now and for evermore. 



Thou, o God, art praised in Sion PS. ixv i 

and unto Thee shall the vow be performed. 
Thou art worthy, o Lord our God the Holy One, Rev. iv. i 
to receive glory and honour 

and power. 

Thou that hearest the prayer P S . ] xv 2 

unto Thee shall all flesh come : * 

this withal shall come. 

But my misdeeds prevail against me : 3 

o be Thou merciful unto my sins : * 
that I may come to give thanks unto Thee 

with all thy works 
and with thy holy ones. 

O Lord, Thou shalt open my lips P S . H J5 

and my mouth shall show 
thy praise. 




Home f. loob O God the Father of heaven, 

who hast marvellously created the world out of nothing, 
who dost govern and uphold heaven and earth with thy 

who didst deliver thine onlybegotten for us unto 

death : 
O God the Son, Redeemer of the world, 

who didst will to be incarnate of a virgin, 

who hast washed us from our sins by thy precious blood, 

who rising from the dead didst ascend victorious to 

heaven : 
O God the Holy Ghost, the Comforter, 

who didst descend upon Jesus in the form of a dove, 
who coming upon the apostles didst appear in fiery 

who dost visit and confirm with thy grace the hearts of 

the saints : 

Horac f. 101 O sacred, highest, eternal, blissful, blessed Trinity, 
Horat f. 786 alway to be praised, yet alway unspeakable : 

Horae f. 101, c. O Father good, 

O Son loving, 
O Spirit kind, 

majesty is unspeakable, 



power is incomparable, 
goodness is inestimable : 
work is life, 
love is grace 

contemplation is glory : 
Deity, Divinity, Unity, Trinity : 

Thee I worship, Thee I call upon, 

with the whole affection of my heart I bless now 
and for evermore. 



Glory to God in the highest, on earth peace, S. Lk. n 14 

goodwill towards men. 

Hosanna to the Son of David. s. Mt. xxi 9 

Blessed is the King of Israel, S. Jo. xii 13 

that cometh in the Name of the Lord : 

peace in heaven and glory in the highest. S. Lk. xix 3 3 

Blessed be the kingdom of our father David, S. Mk. *; 10 

which cometh in the Name of the Lord. 
Hosanna in the highest. 
Holy, holy, holy, Lord God almighty, Rev. iv 8 

which was and is and is to come. 


Worthy is the Lamb that was slain, Rev. v 12 

to receive the power and riches and wisdom 
and strength and honour and glory and 


The blessing and the honour and the glory and theRevv,, 
power be unto Him that sitteth upon the 
throne and unto the Lamb for ever and ever. 
Amen. 14 


The salvation to our God which sitteth upon the throne Rev. vii 10 

and unto the Lamb. 
Amen. The blessing and the glory and the wisdom Rev. vii 12 

and the thanksgiving and the honour and the 

power and the might be unto our God for 

ever and ever. Amen. 


We give Thee thanks, o Lord God almighty, which Rev. xi 17 
art and wast and art to come, because Thou 
hast taken unto Thee the great power and 
hast reigned. 



Rev. xix 5 Praise our God, all ye his servants and ye that fear 

Him, both small and great. 

7 Let us be glad and rejoice and give honour to Him, for 

the marriage of the Lamb is come. 

9 Blessed are they which are called unto the marriage- 

supper of the Lamb. 



/ will extol Thee, my God, the King, Ps. cxto i 

and I will bless thy Name for ever and ever : 

every day will I bless Thee 

and I will praise thy Name for ever and ever :* 

today will I praise Thee, 

lea, o Lord, both today and all the days of my life. 

Thou art my God and I will give thanks unto Thee : Ps. cxvin 28 

my God, I will exalt Thee. 

I will sing unto the Lord as long as I live, Ps. civ 33 

/ will sing praises unto my God while I have my being : 

let my meditation be sweet unto Him. 34 

/ will bless the Lord at all times : Ps. xxxiv \ 

his praise shall be continually in my mouth. 

I will give thanks unto the Lord with my whole heart, Ps. cxi \ 

in the council of the upright and in the congregation. 

Thy Name, o Lord, endurethfor ever : p s . cxxxv 13 

thy memorial, o Lord, throughout all generations : 

blessed be the Name of the Lord, PS. cxiiit 

from this time forth for evermore : 

from the rising up of the sun unto the going down of the same, 3 

the Lord s Name be praised. 

Who can tell forth the mighty acts of the Lord Ps.coiz\cxxxix 

if I should count them they are more in number than the sand 
or show forth all his praise ? 

Blessed be the Lord God, Ps. Ixxii 18 

who only doeth wondrous things : 

and blessed be his glorious Name for ever, 19 

and let all the earth be filled with his glory : amen, amen. 
Blessed be the Lord God : Ps. mi 48 

let all the people say Amen. 


Ps. civ 31 Let the glory of the Lord endure for ever, 

let the Lord rejoice in his works. 

Ps. cxlvn My mouth shall speak the praise of the Lord. 
Ps. cl6 Let everything that hath breath praise the Lord, 

Ps. cxlv 21 let alljlesh bless his holy Name for ever and ever. 
Ps. ciii22 Bless the Lord, all ye his works, 

in all places of his dominion : 
Ps. xxxiv 3 o magnify the Lord with me, 

and let us exalt his Name together : 
Ps. Ixix 24 let heaven and earth praise Him, 

the sea and everything that moveth therein. 
Ps. Ixvi 3 All the earth shall worship Thee 

and sing to Thee : they shall sing unto thy Name : 
Ps. xlix 2 loth high and low, 

Heb.SaJ>b.Morn. they shall bless Thee, shall praise Thee, shall extol Thee , 

every stature shall stoop unto Thee, 

every knee shall bow unto Thee, 

every eye shall look up to Thee, 
Cp. Gen. xiv 22 every hand shall be lifted unto Thee, 
Heb.Sabb.Morn. every mouth shall give thanks to Thee, 
-;> I2 2 fS ever y heart shall be enlarged to Thee, 

all that is within me shall bless, 

all my bones shall say 
Ex. xv H Who is like unto Thee, o Lord, among the gods, 

who is like unto Thee, glorious in holiness, 
fearful in praises, doing wonders P 
Ps. xxxv 10 who deliver est the poor from him that is too strong for him, 

the needy and him that hath no helper. 
Ps. cvi 42 Many a time did He deliver them : 

but they <were rebellious in their counsel and were brought down 

in their iniquity : 
43 nevertheless He regarded their distress, when He heard their cry. 

Ps. Ixxxvi 9 -AM nations whom Thou hast made shall come 

and worship before Thee, o Lord, 

and shall glorify thy Name. 
Ps. xcui 7 Give unto the Lord, o ye kindreds of peoples, 

give unto the Lord * Glory is his Name : 
Ps. cxlviii 12 old men and young, 

let them praise the Name of the Lord : 
Ps. xlix 2 both high and low, 


rich and poor together ; 

Itt Israel now say, Ps. cjcuiii 2 

let the house of Aaron no<w say, 3 

the council of the upright, the saints p s . C xi i ; cxlix 

and the meekhearted p s . cxli.v 4 

Bless the Lord, o my soul, PS. dii i 

and all that is within me bless his holy Name : 

bless the Lord, o my soul, 2 

and forget not all his benefits : 

who forgiveth all thine iniquity, 3 

tv ho healeth all thy diseases, 

<who redeemeth thy life from the pit, 4 

who satisfieth thy mouth with good things. 5 

Blessed be the Lord which daily beareth our burden, Ps. Ixviii 19 

even the God which is our salvation. 

God is unto us a God of deliverances, ao 

and unto Jehovah the Lord belong the issues from death. 



PS. ixxxix 16 Blessed is the people, o Lord, that can rejoice in Thee : 

they shall walk in the light of thy countenance. 
17 Their delight shall be daily in thy Name, o Lord : 

and in thy righteousness they shall make their boast. 
PS. cxK 21 My mouth shall speak the praise of the Lord : 

and let all flesh give thanks unto his holy Name for ever 

and ever * 

and everlastingly world without end. 
Ps. xxxiv 3 O praise the Lord with me : 

and let us magnify his Name together. 
Ps. ixvj 14 O come hither and hearken to me, all ye that fear God : 

and I will tell you what things He hath done for my soul. 
Ps. ivii 12 Set up Thyself, o God, above the heavens : 

and thy glory above all the earth. 
Ps. cxi i I will give thanks unto Thee, o Lord : 

secretly among the saints 

and in the congregation. 

florae f. c. 3 Open my mouth to bless thy holy Name : 
Home f. lyeb make me to give myself unto thy praises : 

Ps. cxxxviii i even before the gods will I sing praise unto Thee.* 

Receive the praises I desire to sing, 

I a sinner unworthy, indeed unworthy 
Horaet. 75 but would God they might be devout and pleasing 

unto Thee : 

Rev. iv ii Thou art worthy, o Lord, to receive them. 

Ps. cxviii 28 Thou art my God and I will thank Thee : 

I will praise Thee : 
Ps. civ 33 I will sing unto the Lord as long as I live : 

I will praise my God while I have my being. 
S. Lk. ii 14 Glory to God in the highest, 
on earth peace, 

good will towards men. 


Glory, blessing, virtue, power, R CV . v 12-14 ; 

honour, thanksgiving, riches, holiness, 

praise, wisdom, might, and salvation 

be unto our God that liveth for ever, 
that sitteth upon the throne, 

and unto the Lamb that was slain. 

Amen. Alleluia. Rev. xix 4 

Hosanna in the highest. S. Mt. xxi 

Blessed is He that cometh in the Name of the Lord. 





S. Jo. xvii 5 Glorify Thou Me, o Father, with thine own self, 

with the glory which I had before the world was. 
Gen. xiv 18 Melchizedek was the priest of the Most High God. 


Eccles. v 8 For there is Another higher than the highest. 


Gen. xxi 33 Call on the Name of the Everlasting God. 


Jer. xxiii 24 Do not I fill heaven and earth ? saith the Lord. 


PS. cxxxix 6 Whither shall I go from thy Spirit or whither shall I go 

from thy presence ? 
7 If I climb up into heaven Thou art there : 

if I go down to hell Thou art there &c. 
S. jo. xxi 17 Thou knowest all things. 

i K. viii 39 For Thou, even Thou only, knowest the hearts of all the 
children of men. 


S. Lk. i 37 With God nothing is impossible. 

Gen. xvii i I am the Almighty God. 


Rom. xi 33 O the depth of the riches both of the knowledge and wisdom 

of God : 

how unsearchable are his judgements and his ways past finding 
out ! 



The truth of the Lord endureth for ever. P S . cxv ;; 2 

Heaven and earth shall pass away, but my words shall not s. Mt. xxiv 35 
pass away. 


His righteousness endureth for ever. Ps cxi 


One deep calleth another p s . x lii 9 


I beseech you by the meekness and gentleness of Christ. 2 Cor. x i 

I will not destroy it for ten s sake. Gen. xviii 32 

Thou passest by transgressions. Mic. vii 18 

The times of ignorance God winked at. Acts xvii 30 


Or despisest thou the riches of forbearance and long- Rom. ii 4 
suffering ? 


He was so merciful that He forgave their misdeeds and Ps. ixxviii 3 s 
destroyed them not. 


O Ephraim, what shall I do unto thee ? Hos. vi 4 

o Judah, what shall I do unto thee ? 
Many times didst Thou deliver them ; yet many years didst Neh. ix 28, 30 

Thou forbear them : 
and for thy great mercies sake 3I 

Thou didst not utterly consume them. 
He doth not deal with us after our sins, P S . c ;;i I0 

nor reward us according to our wickednesses. 
She hath received of the Lord s hand is. x j 2 

double for all her sins. 
Yea, like as a father pitieth his own children, Ps. c ;;i I3 

even so is the Lord merciful unto them that fear Him. 

Repenting Him of the evil. Joel ii 13 



PS. ciii 9 He will not alway be chiding : 

neither keepeth He his anger for ever. 


S. Mt. xviii 32 I forgave thee all that debt because thou desiredst Me. 

2 Cor. v 19 Reconciling the world unto Himself, 

not imputing the trespasses of the world. 

S. Lk. xv 22 Bring forth quickly the best robe and put it on him, 

and put a ring on his hand, 
23 and bring hither the fatted calf, &c. 

k- KIND 
S. Lk. vi 35 For He is kind unto the unthankful and to the evil. 


S. Mt. xx 9 Allowing a day s wages for an hour s work : 
s. Lk. xxiii 43 Today shalt thou be with Me in paradise. 

PS. cxlvi 7 Opening the eyes of the blind loosing the prisoners, 

PS. cxiv 14 clothing the naked, lifting up those that are down, 

Ps - c * lv 14 ; Heb. upholding such as fall, healing the sick, 

Ps. cxl vii 2 ; Heb. gathering together the outcasts, sustaining the living, 

PtTadvft^SM. 8 ivin g f 00 ^ to the hun g r y quickening the dead, 
P.B. p. 137 bringing down the haughty, lifting up the lowly, 
Heb. P .X . p. so 6 delivering the captives, helping in time of trouble. 

Ex. xv ii Who is like unto Thee, o Lord, 

glorious in holiness, 

fearful in praises, 

doing wonders ? 



Blessed be God 

the creator, preserver and governor of all things : 
whose kingdom is an everlasting kingdom, Dan. lv 3 

and his dominion is from generation to generation. 
He is the blessed and only Potentate, i Tim. vi 15 

King of kings and Lord of lords, 

who only hath immortality, 16 

dwelling in the light unapproachable : 

and though He hath his dwelling so high, p s . cx iii 5 

yet He humbleth Himself to behold 

the things that are in heaven and earth. 

That taketh the wise in their own craftiness : job v 13 

that putteth down the mighty from their seat, S. Lk. i 52 

and exalteth the humble and meek : 
that filleth the hungry with good things, 53 

and the rich He sendeth empty away. 
Lord, what is man, p s . cxliv 3 

that Thou hast such respect unto him, 
or the son of man, 

that Thou so regardest him ? 

Blessed be the God of the spirits of all flesh, Num. xvi 22 

in whom we live and move and have our being : Acts xvii 28 

who will have all men to be saved i Tim. ii 4 

and to come to the knowledge of the truth : 
not willing that any should perish, 2 s. Pet. Hi 9 

but that all should come to repentance : 

for his thoughts are not our thoughts, is. lv 8 

neither our ways his ways : 

forasmuch as He is God and not man,* Hos. * 9 

(i.e. as God exceeds man, 

so do his mercies exceed the mercies of 



Ps. cvii 21 O that men would therefore praise the Lord for his goodness 

and offer unto Him the sacrifice of thanksgiving 
and tell out his works with gladness ! 
22 O give thanks unto the Lord, for He is gracious : 

and his mercy endureth for ever. 
Ps. cvi i Who can express the noble acts of the Lord ? * 

(but who would not desire to express them ?) 
2 It is good to keep close the secret of a king : 

but it is honourable to declare the works of 
Tob. xii ii God. 

Rev. xix 7 Let us all be glad and rejoice and give honour to Him : 

Ps. ixiii 6 as for my soul, it shall be satisfied, even as it were with 

marrow and fatness : 
p s . ixxi 7 therefore let my mouth be filled with thy praise : 

that I may sing of thy glory and honour all the 

day long. 
Rev. iv 8 This is the happiness of the iv creatures in the Revelation : 

they rest not day and night saying 






waters and sky 
earth and plants 







fishes and fowl 

wild beasts and beasts of burden 

the holy Sabbath. 

, c c Tafter deliberation had 

the framing or man-{ . , , . 

^with his own hands 

divine breath 


dominion over the creatures 

care of the angels over him 

setting in paradise 

sinning, yet not forsaken. 

the promise of the Seed 

that which may be known of God 

the work of the law written in hearts * 

the oracles of prophets 

the melody of psalms 

the prudence of maxims 

the experience of histories. 






civil estate 



the great mystery of godliness 



taking hold of the seed of Abraham * 

Gen. i 3 



3O, 21 
24) 25 

ii 2, 3 

i 26 

Eucholog. p. 557 
Gen. 7 

Ps. > 



i Tim. iii 16 
Phil, ii 7 

8 ; Acts 
viii 33 
Heb. ii 16 


Eph. i 10 ; Hi 2 
S. Jo. i 14 
S. Lk. ii 7 

S. Mt. i 21 ; S. 

Lk. ii 21 
S. Mt. ii ii ; Gal. 

S. Lk. ii 22 

S. Mt. ii 14 
S. Lk. ii 46 

S. Mt. iii 13 
Golden Litany 
S. Mt. iv i-io 

viii 20 
Golden Litany 

Acts x 38 
Golden Litany 
S. Lk. vi 12 
Golden Litany 
Heb. xii 3 
S. Lk. iv 29 

S. Jo. x 31, 33 

S. Jo. viii 48 
S. Mt xi 19 
S. Jo. vii 20 
S. Mt. xxvii 63 

union with it 
oblation of life 
sacrifice of death.* 

For alU , -i L- TJ a: i ! from the cratch to the cross, 
^theevil things riesufferedj 

the whole dispensation 

the holy incarnation 

the nativity in poverty 

the laying in the cratch 

the circumcision, subjecting to the law 

the firstfruits of blood 

the lovely name JESUS 

the manifestation to sinners of the gentiles 

the presentation in the temple 

the flight into Egypt * 

the oblation of life 

1. the longing to hear 

2. the eagerness to ask 

3. the humility of obeying his parents, 
the most sacred baptism 

the appearing therein of the Trinity 
the fasting 
the temptation 

the want, so as that He had not where to lay his head 
For the hunger and thirst 
cold and heat 
often weariness while he went about doing good 

watchings ~| . 

n u f in prayer 
contmuings all night J r 

the meek conversation 

amid the contradiction of sinners, 

when He was to be cast down headlong 

for a good word ; 
when He was to be stoned 

for a good work : 
for that He willed to be insulted 

(a Samaritan 
a glutton 
a demoniac 
a deceiver ; 
to be put lower than Barabbas.* 

For the parables of 


[sermons, homilies* Golden Litany 

conversations, discussions 
intercessions, prayers 

For< signs * Golden Litany 

the sacraments 
the keys 

the blessings wrought by all the graces and compassions Horae f. 74 
of thy miracles. 

the two debtors S. Lk. vii 41 

the man halfdead x 3 o 

the publican and the pharisee xviji 10 

the servant in debt S. Mt. xviii 23 

the stray sheep S. Lk. xv 3 

the lost piece of money 8 

the prodigal son 

i the called at the eleventh hour. S. Mt. 

For the sayings 















For the ensamples : 

the Canaanitish or Syrophenician woman, S Mk vii II 

the woman of Samaria, S. Jo. iv ^ 

the woman with an issue of blood, S. Mt. ix 20 


S. Jo. viii 3 the woman taken in adultery, 

S. Lk. vii 37 Mary Magdalene, 

S. Lk. xix 2 Zacchee, 

S. Lk. xxiii 40 the Robber, 

s.Lk.xxii 61,62; Peter, 

S. Jo. xxi 15 

S. Jo. xx 24 1 homas, 

i Tim. i 1 6 Paul, 

S. Jo. Hi i ; xix 39 Nicodemus 


Heb. xii 3 them that contradicted, 

S. Lk. iv 29 them that would cast down headlong, 

S. Jo. viii 59; x them that twice would stone 

for a good work, 

s - Lk ; xxii 6 5 ; them that blasphemed, 

S. Mt. xxvii39 .f i T> i i 

S. Jo. xviii 4 o them that preferred Uarabbas, 

S. Lk. xxiii 34 crucifiers of the gentiles. 

For the death of Christ : 

Phil, ii 8 I. his obedience unto the death of the cross 

S. Lk. xii 50 2. his straitening desire. 

S. Mt. xxvi 36 f Gethsemane 

S. Jo. xix 13 For the things which he suffered in4 Gabbatha 

17 [Golgotha : 

Acts ii 24 i. the pain, pangs] 

Heb. xii 2 2. the shame >of the cross. 

Gal. iiiis 3. the curse 

S. Mt. xxvi 21 i. For that He willed to be betrayed 

2. by his own disciple : 
S. Mt. xxvi 15 3. for that He willed to be sold 

4. for thirty pieces of silver. 

S. Jo. xii 27 i. For that He willed to be troubled in soul, 
Horae f. 7 sb 2. to be very heavy, 

3. to be sore amazed, 

4. to be exceeding sorrowful, unto death, 

5. to be in an agony, 

Heb. v 7 6. to send forth strong crying, 

7. to shed tears, 

S. Lk. xxii44 8. to sweat great drops of blood, 

even unto the bedewing of the 


i. For that He willed that the disciples should fall asleep, s. Mt. xxvi 40 
^. to be betrayed by the kiss of one of s. Lk. xxii 48 


3. that the rest should be offended s. Mt. xxvi 3 i 

and turned to flight, 5 6 

4. to be left alone, S. Jo. xvi 32 

5. to be denied of Peter S. Mt. xxvi 69 

6. with strong oath 74 

7. and curse. 

For that He willed to be subjected to the power of s. Lk. xxii 53 

1. For that He willed that hands should be laid on Him, s. Mk. xiv46 

2. to be arrested as a robber, s. Lie. xxii 52 

3. to be bound, S. Jo. xviii 12 

4. to be led away, 13 

5. to be hurried to I. Annas 

2. Caiaphas 24 

3. Pilate S. Mt. xxvii2 

4. Herod S. Lk. xxiii 7 

5. Pilate anew n 

6. the judgement-hall S. Jo. xviii 28 

7. Gabbatha S. Jo, xix 13 

8. the gibbet. *6 
Thou that wast silent before the judge, Home f. 132^ 

refrain my mouth : 
Thou that didst will to be tied with bonds, 

refrain my hands.* 
For that Thou didst will 

i. i. to be smitten with a slap before Annas, S. Jo. xviii 22 

ii. 2. to be accused before Caiaphas, S. Mt. xxvi 62 

3. to be assailed of false witnesses, 60, 61 

4. to be condemned of blasphemy, 65, 66 

5. to be derided in many sorts Horaef. jsb 

6. to be insulted of the servants, 

7. to be buffetted, 

8. to be smitten with the palms of the hands, 

9. to be blindfolded,* S. Mk. xiv 65 

10. to be cudgelled, 

11. to be spat upon, S. Mk. xiv 65 

12. to be mocked, S. Lk. xxii 63 

13. to be blasphemed. 65 


Horae i. 70 I. The head crowned with thorns, 

smitten with a reed, 

2. the eyes suffused with tears, 

3. the ears filled with revilings, 

4. the mouth given gall and vinegar to drink, 

5. the face foully daubed with spittings, 

6. the back ploughed with whips, 

7. the neck bowed down with the cross, 

8. the hands outstretched, 

9. the knees bent for prayer, 

10. the feet affixed with nails, 

1 1 . the breast tossed with grief, 

12. the heart bored through with a spear, 

13. the blood flowing plenteously all over,* 

s - Mt. " vi 38; i^. the soul sorrowful and the agonising cry ELI ELI. 

S. Lk. xxiii 5 in. i. To be accused before Pilate of sedition, 

S. Mt. xxvi 70 2. to be denied of his own, 

S. jo. xviii4o 3. to be put lower than Barabbas, 

Horae f. ?sb iv. 4. to be sent bound to Herod, 

5. to be arrayed in a white robe, 

S. Lk. xxiii n 6. to be had in mockery, 

Horae f. 7$b v. 7. to be sent back to Pilate, 

8. to be demanded instantly for death, 

9. to be condemned to a most shameful death, 
S. Lk. xxiii 25 io. to be delivered to the will of the soldiers, 
Horae f. ?sb 1 1 . to be arrayed in purple, 

12. to be crowned with thorns, 

13. to be mocked with a sceptre of reed, 

14. to be hailed on bended knee, 

15. to be called king in derision, 

1 6. to be spat upon in the face, 

17. to be smitten on the head with a reed, 

1 8. to be stripped of the purple, 

yi. 19. to be bound to a pillar in the judgement-hall,* 

20. to be beaten with rods, 

S. Mt. xxvii 26 21. to be scourged, 

S. Lk. xiiso 22. to be baptized with a baptism of blood, 

i s. Pet. ii 24 23. to suffer stripes, 

is. liii s 24. wounds, 

S. Mt. xxvii 22, 25. to be required with clamour for the cross, 

S. 2 |o. xix 5 26. to be exhibited as a mournful spectacle 



27. to be once more demanded urgently with clamour, S. Jo. xix 6 

28. to be condemned to the cross, S. Mt. xxvii 26 
vii. 29. to be loaded with the cross, Home f. ?sb 

30. to be led to the place of punishment, 

31. to sink under the cross, Golden Litany 

32. to be given myrrh to drink, Horae ^ 7$b 

33. to be stript naked, shame S. Mt. xxvii 35 

34. to be outstretched on the cross, grief fforaef.jsb 

35. to be fast fixed with nails, 

36. to have his hands and feet digged, Ps - xx " ? 

37. to be set in the midst between robbers, Horaei.^ 

38. to be reckoned with the transgressors, 

39. to be mocked of the passers by, 

40. to be blasphemed by the very robbers on Gol- *> Mt. xxvii 44 

viii. i. to be forsaken of God, 46 

2. to be derided when He called upon God, 47 

3. tO thirst, /foraef.jsb 

4. to be given vinegar to drink, 

5. to bow his head, 

6. to give up the ghost, S. Jo. xix 30 

7. to have his side bored through with a spear, Home f. ?sb 

8. to be blasphemed when dead, s. Mt. xxvii 63 

9. to be called a deceiver, 

I O. unknown tortures. Golden Litany 

By thy pains, which I unworthy here recount, Horae f. 73 
deliver my soul from the pains of hell. 

1 . FATHER, FORGIVE S. Lk. xxiii 34 

2. WOMAN, BEHOLD THY SON S. Jo. xix 26 

3. TODAY SHALT THOU BE WITH ME IN s - Lk - xxi 43 

The seven last words 
of Christ 


4* ELI, ELI S. Mt. xxvii 46 

5. I THIRST s - J- xix 28 


7. FATHER, INTO THY HANDS, ETC. S. Lk. xxiii 46 
i. Thou who didst will thy glorious head should be Horae f. sgb 

by it forgive 

what sin soever I have wrought by the senses of 
my head. 


2. Thou who didst will thy sacred hands should be digged, 

by them forgive 

what sin soever I have wrought by unlawful touch, 

unlawful operation. 

3. Thou who didst will thy precious side should be bored 

by it forgive 

what sin soever I have wrought by unlawful thoughts 

in the heat of lust. 

4. Thou who didst will thy blessed feet should be fastened, 

by them forgive 

what sin soever I have wrought by the going of feet 

swift to evil. 

5. Thou who didst will thy whole body should be distent, 

by it forgive 

what sin soever I have evilly wrought by the means 

of all my members.* 
And I, Lord, am wounded in soul : 

{the multitude 
the length 
U U J 1_ 

the breadth 
the depth of my wounds, 
is. i e from the crown of the head to the sole of the feet, 

and by thine heal mine 
i. The precious death, 
S. Jo. xix 34 2. the opening of the side, 

3. the issues of blood and water, 
S. Mt xxvii 58 4. the begging of the body, 

S. Lk. xxiii 53 5. the deposition from the cross, 

S. Mt. xxvii 60 6. the burial in another s grave, 

Lit. S. Bos. p. 57 7. for three days : * 

Horae f. gsab by all these I urge Thee and 1 ask Thee, 

I beseech Thee to vouchsafe to offer all these 

for me to thy Father : 
all the bitternesses Thou didst suffer, 

the charity * above them all wherewith Thou didst suffer. 


Col. ii 15 i . The triumph over principalities and powers of darkness in 

Himself and the making a show of them, 


the mighty resurrection, 

1 . to the Magdalene 

2. to the women 




3. the appearance 

. Lit. 1549 
S. Jo. xx 14 ; S. 

Mk. xvi g 
S. Mt. xxviii 9 
S. Lk. xxiv 34 ; 

i Cor. xv s 
S. Lk. xxiv 13 
S. Jo. xx 19 
S. Jo. xx 26 ; S. 

Mk. xvi 14 
S. Jo. xxi i 

i Cor. xv 7 

S. Lk. xxiv 50 
Golden Litany 
Lit. S. Bos. p. 57 
Eph. iv 8 
Heb. vii 25 

Veni Creator 

to Peter 

to them going towards Emmaus 
to the ten without Thomas 
to the eleven 

7. at the Sea of Tiberias 

8. to James 

9. to the five hundred 
10. in Bethany, 

4. the glorious ascension, 

5. the session at the right hand, 

6. the distribution of gifts, 

7. the abiding intercession for us, 

8. the return to judgement. 


O come, Creator Spirit, come; 
make Thou the minds of thine thy home : 
replenish Thou with heavenly dower 
the hearts created by thy power. 

i . the brooding on the waters Gen. i 2 

2. the sending forth into the living Gen. i 20; ii 7 

3. the inspiration of man 

Bezaleel Ex. xxxi 2, 3 

the Ixx elders Num. xi 25 

^ 4. the descent upon the prophets, i Sam. x 10 
The visible advent GoldenLeg.v<xA. 

A SHADOW. i. The oncoming and overshadowing in the S. Lk. 135 

conception of Christ 
A DOVE. 2. The coming in the shape of a dove on Golden Legend 

^,, 6 . - , r . Pent. 

Christ in the baptism 
A BREATH. 3. On the apostles in the breath of Christ after 

the resurrection 
FIERY TONGUES. 4. in fiery tongues after the 

The invisible advent 

1 . on them gathered together in prayer Acts iv 31 

2. on Cornelius Acts x 44 

3. on the xii Ephesians. Actsxix6, 7 

In the Old Testament 


Visitation henceforth from time to time : 

{i . avocation from sin calling out 

2. evocation from the world calling back 
3. revocation from relapse calling back again 

2. invocation calling upon 

3. advocacy calling to. 

i Cor. xii 4 f i. gifts 

s Division of ! 2. administrations 

6 ^3. operations. 

is. xi 2, 3 Gifts of the Spirit,* 


Gal. v 22, 23 Fruits. 

S. Jo. xvi 8-n I . The compunction wrought of Him reproving, 

1 S. Jo. ii 20, 27 2. the anointing of Him teaching, 

S. Jo. xiv 26 3. recalling to mind, 

Rom. v 5 4. the shedding abroad of love, 

Rom. viii26 5. the helping of our infirmity in praying, 

16 6. the witnessing with us of our adoption, 

Eph. i 13; iv 3 o 7. the sealing in the sacraments, 

2 Cor. i 22 ; Eph. 8. the earnest of experience. 

i. Visiting to visit the heart 

Rom. viij 9, n ; 2. Indwelling 


4. Enlightening illumination 

Eph. Hi 16 5. Strengthening 

6. Adorning 

Gal. iiis j . Perfecting onleading. 

S. Jo. xvi 13 i. Guide to truth 

2 Pet. i 5 2. supplying of virtue. 




Angels, exercising care of men : fforaef. 98 

Archangels, by their enlightening announcing greater things 

Virtues, doing wonders 



Powers, warding off devils by command : 
Principalities, advanced in government : 
Dominations, doing good by dispensing of gifts : 
Thrones, exercising judgement in session : 


Cherubim, radiant with knowledge 


Seraphim, glowing with love 


Morning stars, Home f. 102 

rulers of the world, 
lovers of men, 
highest ministers of the divine will. 

The perseverance of angels : Home f. iosb 

climbing from strength to strength Horae f. g8b 

to be joined with their quires. 

Patriarchs Faith, Horae f. io 3 b 

Prophets Hope, 

Apostles Toils, 


Horae f. io2b 

Horac f. ios 
Horae f. 103 

Horae f. 102 
Horae f. 103 





Ascetics ) 








flowers of purity 
heavenly jewels 

consorts of the immaculate Lamb, 

flowers of the church 
mirrors of virtues 
tabernacles of the Holy Ghost. 
Whose faith was strong and their life approved ; 

(heart was charity 
mouth was verity 
life was piety. 



My soul doth praise the Lord 

for the good things He hath done to 
the whole creation, 

all our race, 
LW 2 the commonwealth of the world, 

the Church at large ; 
the churches \ ,, 

the commonwealths/ 
the church ^ 

the commonwealth J 

the orders in either, 
the persons in the orders ; 
the city, 

the church wherein I was baptised, 
the two schools, 
the university, 
the college ; 

the parish whereof I was put in charge, 
three churches 
S. Paul s, 
Westminster ; 
three dioceses 

Winchester ; 

them that shew mercy, 
them that serve, 
those commended. 


For the things wherein Thou hast shewed mercy LW 

to myself, 
in soul, 
the things of this life ; 

touching gifts of grace, 
estate : 
touching all good offices I have received, 

good speed I have gotten aforetime, 

now : 
touching any good office I have done 

anywhile : 

health, W 

good repute, 
sufficiency ; 
/s. xxxviii 12 Thou hast not rolled up like a weaver my life : L\V 

from day even to night Thou hast not made an end of me. 
job x 12 He hath granted me life * and breath 

even unto this hour : 

Ps. Ixxi 15 which hath entreated me well from youth and hitherto 
Is. xlvi 4 even to hoar hairs : 

Ps. Ixvi 8 which holdeth my soul in life 

and sttffereth not my feet to be moved,* 
delivering me from perils, sicknesses, 

poverty, thraldom, public shame, 
evil chances : 
Horolog. p. 466 not giving me over to be destroyed 

with mine iniquities : 
on every wise awaiting 
my conversion : * 
leaving in me 

Bar. ii 3 o return into my heart, 

Dt. xxxii 29 remembrance of the last things,* 

some shame, horror, grief 

touching the sins I have wrought aforetime, 
fuller and greater, greater and fuller, LW 3 

more still and more, o Lord : 


LW supplying unto me good hopes 

touching the remission of them, 

through penitence and the works thereof, 

by the power of the thriceholy 

keys and sacraments 

that are in thy Church. 

L / am not worthy of the least of all the mercies Gen. xxxii 10 

and of all the truth which Thou hast shewed 
unto thy servant. 
What is thy servant ? for who am I, o Lord God, and what 2 Sam. mi 18, 20 

is my house 

Thou heardest me, o God for Thou hast brought me thus far ? Ps. xtixl 
the dead dog and what can thy servant say more unto Thee? i Sam. xxh> 14 
such a man as I and Thou knowest thy servant, o Lord God: * Nek. vi n 
LW that day by day 

for these thy benefactions unto me Ct.LitS.Ctiy* 

which I remember 2 Mace, ix 26 

and that for other withal, exceeding many, forgotten Ps. ixxviii 12 

by reason of their multitude and by reason of my Lit. s. Sas. p. 62 


as well those done unto me willing, knowing, asking Cp.s.Chrys.Aom. 

as those done to me not asking, at unawares, unwilling : * m tn 1 Ttm - 
I confess and give thanks to Thee 
I bless and praise Thee as is due and every day, 
and I vow with all my soul, 

and with all my mind I vow : 
Glory be to Thee, o Lord, glory be to Thee, 
glory to Thee and glory to thine allholy Name 
for all thy divine perfections 

therein : 
for thine inexpressible and unimaginable goodness 

and mercy to sinners and unworthy 
and to me of all sinners 

altogether most unworthy : 
yea, o Lord, for these and for the rest 
glory and praise and blessing and thanksgiving 
by the voices and concert of voices 

as well of angels as of men 
and of all thy saints in heaven 

and of all thy creation whether in heaven or on earth, 
and under their feet 


of me the unworthy and miserable sinner, 

thy lowly creature, 
both now, in this day and hour, 
and every day unto my last gasp, 
and unto the end of the world 
and for ever and ever. 

Heb.Sabb.Morn. We are not sufficient 

to give Thee thanks, o Lord our God, 
and to bless thy Name, o our King, 
for one of the thousand thousands of thousands 
or of the tenthousand times tenthousand 
of the bounties, signs and wonders, 
which Thou hast wrought with us 
and with our fathers of old time. 

( ? ) Behold I now at this hour 

bless praise celebrate 
thy holy Name: 

and Thou, o Lord, from this time forth for evermore, 
wilt purify me, direct me, stablish me, 
write me for life in the book of life. 

Is. xlii 3 The smoking Jlax quench Thou not. 



A joyful and pleasant thing it is to be thankful.* p s> cx i vi z 

Unworthy before, 
let me not be ungrateful after. 

The soul that blesseth shall be made fat. Prov< xi 2S 

When thou hast eaten and art full, D t . viii 10 

then thou shalt bless the Lord thy God 

for the good land which He hath given thee. 

Blessed be the Lord (of Jethro) Ex. xviii 10 

I will sing unto the Lord (of Moses and the Israelites) EX. xvi 

Thou art my God, PS. cxv y; 28 

and I will thank Thee 
and I will praise Thee. 

Blessed be the God and Father of our Lord Jesus Christ, i s. Pet. i 3 
which according to his abundant mercy hath begotten 
us again unto a lively hope by the resurrection of Jesus 
Christ from the dead. 

Blessed be the God and Father of our Lord Jesus Christ Eph. i 3 
who hath blessed us with all spiritual blessings in 
heavenly places in Christ. 
Blessed be the Lord God of Israel : S. Lk. i 68 

for He hath visited and redeemed his people. 

Blessed be the God and Father of our Lord Jesus Christ, 2 Cor. i 3 
the Father of mercies and God of all comfort, who 4 

comforteth us in all our tribulation. 
I will give thanks unto the Lord with my whole heart : p s . cxi i 

secretly with the faithful and in the congregation. 

I will give thanks unto Thee, for I am wonderfully made : p s . cxxxix 13 
marvellous are thy works, and that my soul knoweth 

right well. 

My bones are not hid from Thee : * 

though I be made secretly and fashioned beneath in the 


Ps. cxxxix 15 Thine eyes did see my substance, yet being unperfect : 

and in thy book were all my members written, 
16 when as yet there was none of them, 

job x 8 Thy hands have fashioned me together round about : 

10 Thou hast poured me out as milk, 

and curdled me like cheese : 

11 Thou hast clothed me with skin and flesh, 

and hast knit me together with bones and sinews : 

12 Thou hast granted me life and favour, 

and thy visitation hath preserved my spirit. 

Ps. xvi 8 I will bless the Lord for giving me understanding. 

Gen. xxxliio O Lord, I am not worthy of the least of all the mercies 
and of all the truth which Thou hast shewed unto thy 

servant : 
for with my staff I passed over this Jordan and now I am 

become two bands. 
Ps. ixvi 7 O praise our Lord, ye peoples : 

and make the voice of his praise to be heard : 
8 who holdeth my soul in life : 

and suffereth not my feet to slip : 
Ps. xcii4 for Thou, Lord, hast made me glad through thy works : 

and I will rejoice in giving thanks for the operation of 

thy hands. 
Ps. ciii i Praise the Lord, o my soul : 

and all that is within me, praise his holy Name : 

2 praise the Lord, o my soul : 

and forget not his benefits : 

3 who forgiveth all thy sins : 

and healeth all thine infirmities : 

4 who saveth thy life from destruction : 

and crowneth thee with mercy and lovingkindness : 

5 who satisfieth thy mouth with good things : 

making thee young and lusty as an eagle. 
Ps. xxx 12 Thou hast turned my heaviness into joy : 

Thou hast put off my sackcloth and girded me with 

gladness : 
i 3 that 1 may sing of thy praise without ceasing : 

o my God, I will give thanks unto Thee for ever. 
Ps. Ixxi 18 O what great troubles and adversities hast Thou shewed me ! 

and yet didst Thou turn and refresh me : 
yea, and broughtest me from the deep of the earth again : 


Thou hast brought me to great honour : Pi. Ixxi 19 

and comforted me on every side. 
My lips will be fain when I sing unto Thee : 21 

and so will my soul whom Thou hast delivered. 
My tongue also shall talk of thy righteousness all the day long: 22 

o my God, who is like unto Thee ? 17 

Blessed be the Lord, even the God of Israel : Ps. Ixxii 18 

which only doeth wondrous things : 
and blessed be the Name of his Majesty : 19 

and all the earth shall be filled with his Majesty. Amen. 
Blessed be the Name of the Lord : Ps. cxiii 

from this time forth for evermore. 

Blessed be the glory of the Lord from his place. Ezek. iiin 

Glory and honour and blessing Rev. iv 9 

and power Rev. v 12 

and divinity and wisdom 

and strength and authority 13 

and salvation Rev. vii 10 

and glory and thanksgiving * 12 

and praise 

be unto the holy and undivided Trinity 

for ever and ever. Amen. Rev. vii 12 

I am Cp. Hart. an. 

.. 1516 f. 79. 

1 am alive 

endowed with reason 


a Christian 

free, ingenuous 

For that 

of honest stock 


in possession ofx senses 
brought up 
liberally educated 
lettered : 

for goods of-| estate 
[grace : 

[from peril 

for deliverance-! from infamy 
[from disquiet : 


r ( health 

\competent estate : 
thy patience 
my compunction 


hope of pardon 


good offices we have received 
aught we do well 
present consolation 
^future confidence : 
parents good and honest 
c benefactors 

friends, relations 
their children 
faithful retainers : 

r writings 

for all who by 







have stood me in good stead : 
for all these 

and for all things else 
known "j f unknown 

open Vor4 privy 

the which we rememberj [the which we forget, 
I confess to Thee and will confess 
bless \ , Twill bless 

give thanks / \will give thanks 
all the days 
of my life. 




Sinning as I do, o Lord, and not repenting,* Horaet. 146 

and so utterly unworthy, 
it would better beseem me to lie prostrate before Thee, 

and with weeping and groaning 
to require the pardon of my sins, 

than with polluted mouth to praise Thee. 
Notwithstanding, trusting in thine essential goodness 

Blessed art Thou, o God, 

which didst create me and bring me forth into this life, 
and didst take order with me 

that I should be 

a living soul and not aught insensible, Ho - *" isi6 f - 

a man not a brute, Diog. Laert. i i 

a civil man not a barbarian,* 

free not a thrall,* if et. morning?. 5 

legitimate not a bastard, 

of honest parentage not a sorry egg of a sorry Erasmus x*^* 


well found not a dullard, C P; " ort - an - 

with senses \ /and not blind nor deaf, 

members/ \and not halt nor maimed, 
brought up not exposed, 

lettered not a mechanic, 

a christain not a paynim,* Cp.ffei.momtn^ 

delivered from perils ^ c f them P- s 

c . r c y not swallowed up or -{ . 
rrom inramy J ^ it, 

in days of peace* not tossed about in storms, Cp. Ho>-t. an. f. 

of honest estate so as not to have need either 

to flatter or yet to borrow, 

set at large from many sins, , , 

f redemption 

r grace < 

^ vocation 

endowed with gifts of ( nature 
1 estate : 


1 S. Pet. i 3 which according to thine abundant mercy 

hast begotten us again unto a lively hope 
by the resurrection of Jesus Christ, 
4 to an inheritance incorruptible 

and undefiled 

and that fadeth not away, 
reserved in heaven for us : 

Eph. i 3 who hast blessed me with all spiritual blessings 

in heavenly places 
in Christ : 

2 Cor. i 4, 5 who hast comforted me in all my tribulation : 

for as the sufferings of Christ have abounded in me, 
so my consolation also aboundeth 

by Christ. 

Dan. ii 23 I thank Thee and praise Thee, o Thou God of my fathers, 

who hast given me wisdom and might 
after some measure, 

and hast made known unto me what I desired 

of Thee, 
and hast made known unto me the 


A work of the hands, a price of the blood, 

an image of the countenance, a servant of purchase, 

an impress of the name, a son of adoption, 

a temple of the Spirit, 
a member of the Church. 



Glory be to Thee, o Lord, 

f I am 
for that -J I am alive 

[l am rational : 




goverance : 
religion : 

instruction : 

for my calling-! manifold 

[last : 

c /good offices I have received 
\any good speed I have gotten : 

for-! P j-touching the good things to come 

for gifts of| estate 

[grace : 

my parents honest and good 

benefactors ever to be remembered 
colleagues likeminded 
hearers attentive 
friends sincere 
retainers faithful : 









doctors of the Church : 

for all who by 


- have stood me in good stead : 

for all these and all things else 

which we wot of, which we wot not of, 

open and privy, 

what things are remembered of me, what things are 

forgotten withal, 

the things done to me when willing or yet against my will, 
I confess to Thee and will confess, 
I bless Thee and will bless, 
I give thanks to Thee and will give thanks, 
all the days of my life. 



O Lord, I am not worthy of the least of all the mercies and of all Gen. xxxii 10 

the truth which Thou hast shewed unto thy servant : 
and what can I say more unto Thee ? 2 Sam. vuao, 18 

for Thou, Lord, my Lord, knowest thy servant. 
Who am I, o Lord, thy servant, and what is my house, 

that Thou shouldest look upon such a dead dog as I am, 

that Thou hast loved me hitherto ? 
What reward shall I give unto the Lord Ps. cxvi n 

for all the benefits that He hath done unto me ? 
What thanks can we render to God again i Th. in 9 

for all the joy wherewith we joy before Him ? 
Thou that hast vouchsafed unto me, o Lord, on this holy Lit. s. Bos. p. 

day and at this hour to lift up my soul and to praise 46; Ps- cxlm8 

Thee and to offer the glory that is due unto Thee : 
do Thou thyself, o Lord, accept of my soul this spiritual Lit. s. Bos. p. 

sacrifice, and receiving it unto Thee on to thy spiritual SI> *"" p I9 

altar, vouchsafe in requital thereof to send upon me the 

grace of thy most holy Spirit. 
Visit me in thy goodness: Lit.s.Bas.^.tf>; 

forgive me every sin, as well voluntary as involuntary : s.ja, p. 42, 8 
deliver me from eternal punishments ; yea, and from all the 

distresses of this world : 
transform my thoughts unto piety, Lit. s. fa. p. 6, 

hallow my spirit, soul and body, 2o; B ? s - P 

, i T-U 47; ^ Ja - p> 

and grant me to worship and to please 1 hee 12 

in piety and holiness of life, 

even unto the last end of life. 
Now unto Him that is able to do exceeding abundantly Eph. Hi 20 

above all that we ask or think, according to the power 

that worketh in us : 
unto Him be glory in the Church in Christ throughout all 21 

ages, world without end. 
My soul shall be satisfied even as it were with marrow and fat- Ps. ixiii 6 

ness, when my mouth praiseth Thee with joyful lips. 




Like as Thou didst deliver the fathers, so deliver us, o 


Like as our fathers in the generations of old 3MM "d^ex- 

Noah from the flood, trema unctione 

Abraham from Ur of the Chaldees, 

Isaac from being slaughtered for a sacrifice, Gen. xxii 12 

Jacob from Laban and Esau, Gen. xxxi 17; 

T u r t. f slander of his mistress xxxmi 

Joseph from the^ . Gen - XXXIX 2I 

(prison, Gen. xii 14 

Job from his temptations, job xlii 10 

ir f f Pharaoh Ex xii i 
Moses from{ 

(Stoning, Ex. viii 26 ; xvii 4 

m, i r (the Red Sea Ex xiv 10 

The people fronW T, , , 3 

(Babylon, Ezraii 

f Saul, Goliath * J^J &c - 5 

David from-: Keilah, Ahitophel is. xxiiii 3; 28. 

(Absalom, Doeg, Sheba, T sTxxn 9:28. 

Elias from Jezebel, xv | is ; xx 22 

,111111 i K. xix 3 

r, , . r f Rabshakeh 2 K. xix ^ 
Ezekias from^ , - . , 

(his sickness, 2 K. xx s 

Esther from Haman, Esth. vii 10 

Joash from Athaliah, 2 K. xi 2 

Jeremy from the dungeon, jer. xxxvii 17 

the Three Children from the furnace, Dan. Hi 26 

Jonas from the whale s belly, Jon. ii 10 

the Disciples from the storm, S. Mt. viii 26 

Peter from Herod s prison, Acts X H 10 

Paul from shipwreck, stoning, the beast Acts xxvii^; xiv 

so deliver us withal, o Lord, psTx xii 4 5 
the while we put our trust in Thee. 



Dan. ix 16 I beseech Thee, o Lord, according to all thy mercy, 

let thy most righteous indignation be turned away from * 


r i (most often, most greviously )I have sinned 
\most greviously, most often /against Thee : 

,. ,, , . fmost freshly ! I have sinned against 
chiefly what sins-J ^1*1}- T,, 

f (most lately J ihee: 

let it be turned away from me, from my parents, 

brothers, sisters, 
my reverend lord, and my family, 

relations, friends, neighbourhood, country, 
the whole Christian people. 


L 149 


Thou hast brought up Destroy not : Jonah ii 6 ; Ps. 

] /-/-; /; MiOL 

my life jrom the pit. deliver me. PS. u* T 

Father who didst create, him Thou didst create 

Son who didst redeem, him Thou didst redeem 
Spirit who didst regenerate, him Thou didst regenerate 

destroy not. PS. ivii tit. 

Remember not, Lord, remember not mine offences, Horaef. izab 

nor the offences of my forefathers, 
neither take Thou vengeance of their sins and mine : 

T , fthem 
spare us, o Lord,-! 

(me : 

spare thy people and among thy people thy 

whom Thou hast redeemed with thy 

precious blood, 

and be not angry with us for ever. 
Be favourable, be favourable, spare us, o Lord : Litan. Sarisb. 

, , i r fforae f. i28b 

and be not angry with us for ever. p s . ixxxv 5 

Be favourable, be favourable, have mercy upon us, Euchoiog. p. 517 

o Lord : 
and be not angry with us full sore. is. l\iv 9 

Nay, o Lord, 
deal not with me after my wickednesses, p s . c iii 10 

neither reward me according to my sins : 
but after thy great goodness deal Thou with me, 

and reward me according to the multitude of thy PS. ii i 

After the same great goodness 

and according to that multitude of mercies, 
as Thou didst unto our fathers in the generations 

of old, 


by whatsoever is dear unto Thee, 
E*g. Lit. from all evil and mischief, 

in all time of necessity,* 

arise, rescue, save me, o Lord : 
from this present evil and mischief 

in this present season 

Ps. Ivii tit. destroy not, 

Ps. Hx 2 deliver me : 

deliver me, o Lord, 

and destroy not. 
On the bed of sickness, 
Litan. Sarisb. in the hour of death, 

in the day of judgement,* 

in that appalling and fearful day, 

rescue, o Lord, and save me. 
From seeing the face of the Judge overcast, 
S. Mt. xxv 33 being set on the left hand, 

S. Lk. xiii27 hearing the appalling voice DEPART FROM ME, 

2Pet.ii4 being bound in chains of darkness, 

S. Mt. xxv 30 being cast into outer darkness, 

Rev. xiv 10 being tormented in the bottomless pit of fire and 

ii where the smoke of the torments goeth up 

for ever : 
be favourable, be favourable, 

Heb* morn. p. 49 Spare US, 

have mercy upon us,* 
deliver and save us, o Lord, 
and destroy us not for ever. 

Nay, o Lord. 
And that it be not, 

put away from me, o Lord, 

S. Mk. xvi 14 ; hardness of heart, blindness of heart, 

EphAvig 52 being past feeling after despising of thy 

sinning, threatenings, 

I ^ i 2 iv2 Rom searing of conscience, the reprobate mind, 

S. MI. xii 32 ; S. the sin against the Holy Ghost, 

iS Mk o ; 2 9 6 the sin unto death, 

Prynterf.i6 7 b the four crying sins, 

the six that forerun the sin against the Holy 


Deliver me 


from the dangers and difficulties of the world Lit.s.ja. p. 8 

pestilence, famine, war, Litf Si Bas , p> 6a 
earthquake, flood, conflagration, 

plague of immoderate rains,* drought, rainless- B.C. p. 1604 


blasting, mildew,* a Chr . vi 2g . x 

stroke of thunder, lightning, tempest, K - v! 37 
epidemics and evil diseases 

and unforseen death : Litan. Sarisb. 

from evils and troubles in the Church : Horae f. 129 

private interpretation,* 2 Pet. ; 20 
innovation touching the sacred things, 

the teaching of a different doctrine, i Tim. i 3 
doting about questions and making endless strifes, i Tim. vi 4 ; i 4 
from heresies, schisms, scandals public, private : 

making gods of kings, Acts xii 21-23 
the flattery of the people, 

indifFerency of Saul, i Sam. xiii 8-14 

contempt of Michal, 2 Sam. vi 20 

fleshhook of Hophni, i Sam. ii 13 

breaking up of Athaliah, 2 Chr. xxiv 7 

priesthood of Micah, Judg. xvii 12, 13 

fraternity of Simon and Judas, A o ts ^" l8 . 19 : 

j . J r . / , . S. Mt. .\.\vi is 

doctrine or such as are unstable and un- 2 Pet. iii 16 


pride of novices, i Tim. iii 6 

a people striving with the priest : Hos. iv 4 

from anarchy, multiplicity of rulers, tyranny : Hom.//. ii 204 

A t_ T D U U A 11- TJ H S - X1 5 J I Kl. 

Asshur, Jeroboam, Kenoboam, Lralho, rlaman : xii ; Acts xyiii 

the shrewd practice of Ahitophel, 2 I ^ am Est ^ v vi ] I . 

the redelessness of them of Zoan, xvi2i 

the legislation of Omri, Mic^ vi is 

the adjudication of Jezreel, i Kings x .\i 13 

the overflowings of Belial, PS. xviii 3 

the plague of Peor, Num. xxv 5 

the valley of Achor :* Josh, vii 26 
pollution of blood or seed, 

invasion of aliens, Lit. s. Bos. p. 63 
internal * factiousness, 


deprivation of the honest and good 

that are in authority, 
uprising of the evil and knavish 

to be in authority : 
Aristoph. Plut. from a life unlivable,* 

in dejection, weakness, infamy, resourcelessness, 

jeopardy, thraldom, unsettlement : 
from a death 

in sin, shame, tortures, 
madness, foulness, 
a violent death, by treachery, 

Ps. lx ii Give us help against the adversary : 

for vain is the help of man. 



Behold, o Lord our God, from thy dwelling place on high, Lit. 

and from the throne of the glory of thy kingdom : 
Thou that hast thy dwelling on high and yet beholdest the PS. cxiii 5 

things that are lowly : 

behold and destroy not, o Lord : PS. ivii tie. 

nay, deliver us from evil.* s - Mt - vi 3 

From all evil and misfortune, 

deliver us. 
As Thou didst our fathers in former ages, 

deliver us. 
By whatsoever is sweet unto Thee or dear, 

deliver us. 
In all our distress, 

deliver us. 

From evils of the world that is to be, Manuaie Sarut. 

from thy wrath,* de ^^-"^tione 

but still more 

from thy failing to be wroth, 

from eternal damnation.* Litan. Sarisb. 

From all the terrors of the world to come, 
from the Judge s face downcast, 

from being placed on the left hand, S. Mt. xxv 33, 41 

from hearing the appalling and tremendous voice 


from being cast into outer darkness, S. Mt. xxv 30 

from eternal chains under darkness, S. Jude 6 

from the bottomless pit of fire and brimstone, R ev- *x 3 ; x v 

where the smoke of the torments goeth up for ever.* 
Be favourable. Spare us, o Lord. Lltan. Sarisb. 

TT (florae t. i28b) 

Have mercy upon us. 

Deliver us 

and let us never be confounded. Ps - xxxi 1 

From ghostly evils : 


Horae f. 129 ; s. from blindness and hardness of heart * 
Mk. xvi. 14 which leadeth to impenitence, 

Ezek. iii 8 f f softness 1 r r u 

T . ... from { , , Y f forehead, 

is. xlvm 4 ^ hardness J 

i Tim. iv 2 from a seared conscience * 

and failure to grieve after we have sinned, 
Rom. i 28 from a reprobate mind,* 

from contempt of thy threatenings, 
i S. jo. v 18 from the sin unto death 
S. Mk. Hi 29 and against the Holy Ghost : 

be favourable and deliver us, o Lord. 
S. Cyr. Al. in Chaff, tares, grieving, 

exitu animae .1 i r. \ \ i_ 

(\- 409 sqq.) on tne I 6 " hand, withering, 

in the storm, fading, 

the fire that is not quenched, lamenting, 
flames, being condemned, 

gehenna, being reviled, 

the overflowings of Belial, wasting, 
chains of darkness, sorrow, 

exile of the reprobate, gnashing of teeth : 


thrice miserable, 

with devils in darkness, 

in the bottomless pit, whereat even the devil 

himself trembleth and is aghast.* 

In the vision of God, in the turning away of his face. 

S. Cyr. Al. u.s. It is hard to be sundered from the saints, 

P- 4" harder God, 

inglorious to be bound, 

full of anguish to be cast out, 
grievous to be cast forth into the fire, 

bitter to call and not to be succoured, 

pitiless to beg for a drop of water and 

not to get it.* 

r> ffrom all evil and misfortune, 

Rescue^ c c , 

i Tim. vi s (from men of corrupt mind, 

PS. ixxxiii 8 from Asshur, 

i K. xii 28 Jeroboam, 

i K. xii 13, 14 Rehoboam, 

josh, vii 24 the Valley of Achor, 


from the evil spirit of the men of Shechem : Gen. xxxiv 23 
from all scandal, grief, infamy : Horae f. 68 

fa deceitful tongue Horae f. 4ob 

from -| perverse lips 

[snares : * 

f ,, . f visible, invisible Horae f. ?4b 

from all enemies-! , ,., 

^bodily, ghostly : 

r f vices and Sins Horae f. 4ob 

m>m{ , 

^lusts and temptations : 

from the assault of devils, Litan. Sarisb. 

from the spirit of fornication, 

from the longing after vainglory, 

from all uncleanness of mind and body, 

from anger and illwill, 

from polluted thoughts, 

from blindness of heart. 
Thou who saidst to thine angel as he was destroying Horae 1494, 45; 

T J 6 [2 S. xxiv 16] 


in prayers and vows, Horae t. wb ; s. 

distresses and perils, 
infirmities and necessities, 
temptations and tribulations, 

< deliver us. > 




Hosanna save no<w $ M V .. xxi 9 5 Ps - 

.... i i i CXV111 25 

m the highest : in the heights. PS. cxlviii i 

Remember me, o Lord, with favour : Ps. cvz 4 

o visit me with thy salvation : 

that I may see the prosperity of thy chosen, 5 

that I may rejoice in the joy of thy nation, 

that I may glory tuith thine inheritance. 
L Men shall say Ps.lviiiu 

Verily there is a God that judgeth in the earth. 

For He cometh,for He cometh to judge the earth. Ps.xcvi\j, 

LW But when the Judge cometh, 

some shall see His face gladsome, job xxxiii 26 

they shall be set at the right hand, S. Mt. xxvsa, 34 

they shall hear the most sweet voice COME YE florae i. 69 


they shall be caught up in the clouds, to meet * Th - iv X 7 

the Lord, 

they shall enter into the joy,* S. Mt. xxv 21 

they shall win fruition of the vision Him, 
they shall be ever with Him. j Th. iv 17 

They alone, only they are blessed among the sons of men : 
o give me, the last, the last place there, 
under their feet, 
under the feet of thine elect,* Lit. S. /. p. 29 

the last among them all : 
and that this may be 

let me find grace in thy sight, Gen. xxxiii 15 

so as to have grace Heb. xii 28 

to serve Thee acceptably 

with reverence and godly fear : * 
and let me find withal the second grace, 


2 Cor. vi i so as that grace 

not to receive in vain, 
Heb. .\ii 15 not to fail of it, 

1 Tim. iv. 14 nay but not to neglect it, 

Gal. v 4 so as to fall from it ; 

2 Tim. i 6 but to Stir it Up, 

2 s. Pet. iii 18 so as to grow in it, 

Cp. Acts xiii 43 nay but to persevere in it 

unto the end of my life. 

i Th. Hi 10 And, o perfect for me that which is lacking of thy gifts : 
S. Lk. xvii 5 of faith : increase my littleness of faith : * 

of hope : stablish trembling hope : 
S. ML xii 20 of love : kindle its smoking flax : 

Rom. v s shed abroad thy love in my heart, 

S. Aug. Conff. withal to love Thee, 

my friend in Thee, 
mine enemy for Thee. 
S. Ja. ive Thou that givest grace to the humbleminded, 

to me withal give grace to be humbleminded : 
Dt. xxxi 6 ; PS. Thou that never failest them that fear Thee, 

cm 13 ; cp. ix 10 . / / / r 

Ps, lxxxvi\\ unite my heart to fear thy Name : 

ib. sept. let my heart be glad that I may fear Thee, 

JobivS my fear, my confidence. 

S. Lk. vi 31 As I would that men should do unto me, 

let me also do even so to them : 
Rom. xii 3 not to think of myself more highly than I ought to think, 

but to think soberly : 

S. Greg. Naz. Or. let me fear one thing only, the fearing aught more than 
xi 5 (i 244 E) Thee. 




Horae f. 

Drive away the lust of " 

put to flight the spirit of 

quench the greediness of 

the world 

refrain headstrong wrathfulness ; 
take away the sorrow of the world 
drive away boastfulness of mind ; 

the virtue of abstinence : 
the love of chastity : 
poverty of spirit : 

kindle gentleness in me : 
increase ghostly joy : 
grant compunction of 

[ strength of faith 
Give -! security of hope 

[ defence of salvation. 
Give contempt of the world. 
They shall enter into joy, 
full joy, 

the joy which shall not be taken away : 
on the right hand 

P laCeS {dewy 



the bosom of Abraham 

the tabernacles of the saints. 
To rejoice, to sit at God s right hand, rest, 
to be glad, honour, 

to keep holiday, eternity, 

to be glorified, the Tersanctus 

to be blessed, with angels, 

to enjoy delights, in light, 

psalm, on high, 

song, in heaven.* 

S. Mt. xxv 21 
S. Jo. xvi 24 
S. Jo. xvi 22 

S. Cyr. Al. tie 
exitw animae 
(v- 409 sq.) 


Eph. vi 14-18 The girdle, the helmet, 

the breastplate, the shield, 

the shoes, the sword, 

over all, prayer. 

Home, f. c. 3b Grant me the power and the opportunity of welldoing, 
that before the day of my decease* 

I may at all adventure effect some good thing, 

whereof the fruit may remain : 
Ps. xvii 16 ; Col. that I may be able to appear with righteousness 

111 4 and be satisfied with glory. 

Horae f. i32b Thou which didst add fifteen years to the life of Ezekias,* 
grant me so much space of life, 

at the least unto such measure, 
that I may be able therein to deplore my sins.* 
And grant me a good end 

what is above every gift 
Horae f. 66b a good and holy end of life, 

a glorious and joyful resurrection * 



One thing have I asked of the Lord, that will I seek after : PS. xxvii 4 
that I may dwell in the house of the Lord all the days of my life, 
to behold the beauty of the Lord and to inquire in his temple : 
that I may hearken to the voice of thanksgiving Ps. xxvi ^ 

and tell of all thy wondrous works. 

Two things have I asked of Thee : Prov. x.rx ^ 

det.y me them not before I die. 

Remove from me vanity and lies : 8 

give me neither poverty nor riches, 
feed me with the food that is needful for me, 

lest I be full and deny Thee and say Who is the Lord? 9 

or lest I be poor and steal and use profanely the Name 
of my God. 

Let me be instructed both to abound, Phil, iv 12 

let me be instructed withal to suffer need, 

and in whatsoever state I am, therewith to be content : * n 

and beside what I have, 

neither to desire, neither ever to expect, Cp. S. Ans. Or. 

aught earthly, temporal, corruptible.* l6 

A good life in religion, gravity, all purity and ingenuity, 
in cheerfulness, health, fair fame, 

sufficiency, security, freedom, tranquillity. 
A good death, 




PS. v 7 i. But as for me, I will come into thine house, 

even upon the multitude of thy mercy : 
and in thy fear 

will I worship toward thy holy temple. 
PS. xxviiiz 2. Hear, Lord, the voice of my humble petitions, 

when I cry unto Thee : 
when I hold up my hands 

towards the mercyseat of thy holy temple. 
Ps. xlviii 8 3. Let us wait for thy lovingkindness, o God, 

in the midst of thy temple. 

Lit. s. Bos. 62 Remember, o Lord, the brethren that stand round about us, 
Lit. s. j<u. 16 and are praying with us at this hour, 

their earnestness and ready mind. 
Lit. s. Bat. 62 Remember withal them that for reasonable causes are 


and have mercy on them and us 
according to the multitude of thy mercy, o Lord. 
Horolog. p. 22 Let us felicitate religious kings, LW 

orthodox pontiffs, 
the founders of this holy mansion.* 
Glory be to Thee, o Lord, glory be to Thee : 
glory be to Thee which didst glorify them, 

in whom we also glorify Thee. 
2 Chr. vi 4 o Let thine eyes be open 

and thine ears be attent 

20 to hearken unto the prayer which thy servant 

prayeth toward this place 

where Thou hast put thy Name. 
Ps. xxvi 8 Lord, I have loved the habitation of thine house, O 

and the place where thine honour dwelleth : 
7 that I may shew the voice of thanksgiving, 

and tell forth all thy wondrous works. 


One thing have I desired of the Lord, which I will require, PS. xxvii 4 
even that I may dwell in the house of the Lord 
all the days of my life, 

to behold the fair beauty of the Lord, 
and to visit his temple. 

My heart hath talked of Thee, I WILL SEEK THE LORD : PS. xxviig 

I have sought Thee and thy face : 
thy face, Lord, will I seek. 

Open me the gates of righteousness, p s . cxviii 19 

that I may go in and give thanks unto the Lord. 


World Sea S. Lk. V4sqq. 

Men Fishes 

Church Boat 

Preacher Fisher 

Word Net. 



Let the preacher labour to be heard gladly, intelligently, S. Fulgent, ad 
obediently. And let him not question that he can do this """" T 
better by the piety of his prayers than by the fluency of his 
speech. By praying for himself and for them he is going to 
address, let him be a bedesman or ever he be a teacher : and 
approaching devoutly, before he put forth a speaking tongue, 
let him lift up to God a thirsty soul, that so he may give out 
what from Him he hath drunk in, and empty out what he 
hath first replenished. 

Therefore of our very Lord and Master I cease not to 
ask that, whether by the utterances of his Scriptures or by 
the converse of brethren or by the inward and sweeter 
teaching of his inspiration, He will vouchsafe to learn me 
what things I can in such sort put forth and in such sort 
assert, that in my statements and assertions I may alway 
tarry fast in the Truth. Of this very Truth itself I ask to be 
taught the many more things I wot not of, of whom I have 
gotten the small store I wot of. 



The very Truth I ask, mercy preventing and following, 
to learn me what things soever I know not, that ought to be 
known unto the soul s health : to keep me safe in the truths 
I know ; to assist me in the things wherein, as a man, I am 
deceived ; to confirm me in the truths wherein I waver, and 
to deliver me from things false and noisome, and to make 
those things, which more than aught else are pleasing in the 
sight of the Truth itself, in such sort to come forth out of 
my mouth, that they may be acceptable unto all the faithful : 
through Jesus Christ our Lord and Saviour. 

Prayer O 32* 

PS. cxix 18 Open Thou mine eyes that I may understand the wondrous 

things of thy law. 
2 Cor. iii 14-16 Take away, o Lord, the veil of my heart while I read the 

PS. cxix 12 Blessed art Thou, o Lord : o teach me thy statutes * : 

give me a word, o Word of the Father : 
i Sam. x 26 touch my heart : 

Eph. i 18 ; s. Lk. enlighten the understandings of my heart : 

Ps*!;^ 5 - ixxi 7 open my lips and fill them with thy praise. 

Cp. MissaU ad Be Thou, o Lord, in my spirit and in my mouth : 
evang< in my mouth that lawfully and worthily I may shew 

forth * thine oracles 
Lit. s. ja. p. 4 by the hallowing power of thy thriceholy 

O Thou coal of double nature, which in the tongs didst 

touch the lips of the prophet and take away his 

iniquity : touch my lips, who am a sinner, and 

purge me of every stain* and make me skill to 

shew forth thine oracles. 
p s . H i 5 O Lord, open Thou my lips and my mouth shall show forth 

thy praise. 

is. 1 4 Lord, o Lord, give me the tongue of the learned that I may 

Eph. vizo know what manner word I ought to speak and 

Eph. iv 29 may speak what word soever is to the use of 

edifying, that Thou mayest minister grace to the 


Eph. vi 19 Let utterance be given me, that I may open my mouth. 

PS. ixxxi ii I open my mouth wide, o Lord : do Thou fill it. 



W Hosanna in things on the earth 

LW The eyes of all wait upon Thee, PS. cxlv 15 

and Thou givest them their meat in due season : 

Thou openest thine hand, ^ 

and satisjiest the desire of every living thing. 

Thou hast crowned the year of thy goodness : p s . i*v I2 

thy paths drop fatness. 

Blessed of the Lord be our land, >t. xxxiii 13 

LW from the precious things of heaven, from the Jetv, 

and from the deep that coucheth beneath, 

and from the precious things of the fruits of the sun, 14 

and from the precious things of the growth of the moons, 

and from the summit of the ancient mountains, 15 

and from the precious things of the everlasting hills, 

and from the precious things of the earth and the fulness thereof, 16 

L and the goodwill of Him that d<welleth in the bush. 

LW Good seasons, good temperature of the air, Lit. s. Chrys. p. 

plenteous bearing of fruits of the earth,* 79 

good habits of body, 
and peaceful seasons. Lit. s. Chrys. p. 


. 1 *? FOR UNITY 

Wi 37 

Give light to them that sit in darkness s. Lk. i 79 

and in the shadow of death : 
guide our feet into the way of peace ; 

that so we be likeminded one toward another : R om xv 5 

and, if in anything we be otherwise minded, Phil. Hi 15, 16; 
to walk by the same rule whereto we have Gal- VI l6 

already attained : 

to maintain order, Col. ii 5 

decency, stedfastness : 

rightly to divide, 2 Tim. ii 15 

to walk uprightly, Gal. ii 14 

to edify : i Th. \ n 

with one mind and one mouth to glorify God. Rom. xv 6 



Good government, good counsel, 

fair order, right dealing, 

ready obedience, 
just retribution, plentiful resource. 

Fruitful procreation, happy bearing, 

goodly progeny, 

wholesome nurture, sound education. 

Ps. cxliv 12 I. Whose sons are as plants grown up in their youth, 

2. our daughters as corner stones hewn after the fashion 

of a palace : 

13 3. our garners are full, 

4. affording all manner of store, 

5. our sheep bring forth thousands and ten thousands 

in our Jields : 

14 6. our oxen are well laden : 

7. there is no breaking in and no going forth 

8. and no outcry in our streets : 

15 happy is the people that is in such a case, 
happy is the people whose God is the Lord. 


PS. cxxxvi 25 Thou that givest food to all flesh, 

Ps. cxlvii 9 which feedest the young ravens that cry unto Thee 

Gen. xiviii 15 and hast nourished us from our youth up : 

Acts xiv 17 fill our hearts with food and gladness 

Heb. xiii 9 and establish our heart with thy grace. 


Gen. xxiv 12 Send me good speed this day : 

Ex. xxxiii 15 if thy presence go not with me, 

carry me not up hence. 
Thou who didst speed the way 

Gen. xxiv 7 of Abraham s servant) , , . ,. f Tan angel 

r *u \xr- A/T -by e leading oH 

s. Mt. ii 9 of the Wise Men / J \a star : 


Thou who didst preserve 

Peter amid the waves, S. Mt. xiv 31 

Paul in shipwreck : Acts xxvii 44 

be with me, o Lord, and speed my way : 
bring me on my way, 
bring me to my journey s end, 
bring me home again. 
Let God arise, Ps. ixviii i 

and let his enemies be scattered. 
Depart from me, ye wicked : PS. cxix 115 

I will keep the commandments of my God. 





2 Cor. ix 15 


The apostle saith it is an unspeakable gift of God when 
many succour one another with mutual offices 
and mutually pray one for another and give 


saith Samuel. 

In the present world we know that we can be helped by s. Jer. in Gal. m 
prayers ; but when we come before the judge- 6 (vu S23 c) 
ment-seat of Christ, neither Job neither Daniel 
neither Noah can make request for us, but 
every man beareth his own burden. 


The Spirit maketh intercession for us with groanings 
unutterable : is thy spirit or mine * un 
utterable, which oftentimes is naught, often 
times is cold ? Nay, but forasmuch as there S. Aug. c. Max. 
is no day, no moment when supplication is 9 ^ TU1 4 B 
not being made to God by the saints,* by one 
in more fervent sort, by another more luke 
warmly ; and forasmuch as all go to make up 
one Dove, it is herefrom that the groanings 
proceed which cannot be uttered, to wit from 
all the groanings in common, which are of 
advantage to all who are constituted in the 
body of the Church. 

Who prayeth for others laboureth for himself. f rymerRegnsmh 

If thou make request for thyself alone, alone wilt thou make s. Amb. ak Cain 

request for thyself : % 

if thou pray for all, they will pray for thee. 



Lit. s. Chrys. World Inhabited earth 

Church* Kingdom 

Throne Altar 

Parliament Lawcourts 

Colleges Workshops. 

Cp. Lit. s. BUS. Infants grown men 

p- 6z children well stricken 

Lit.s.ja. p. i s youths those in old age 

young men and helplessness.* 

Lit. s. BOS. p. 62 Possessed wayfarers 

dispirited voyagers 

sick with child 

in bonds giving suck 

Lit. s. ja. p. id orphans in bitter thraldoms 

widows in solitude 

S. Mt. xi 2 8 strangers heavyladen. 





Let us beseech the Lord * 
for the whole creation and all things living ; 
for the eyes of all wait upon Thee, 

and Thou givest them their meat, 

who feedest the young ravens : * 

c f fruitful 

for seasons-t f , 

\ peaceful : 

for human kind (Jews, Turks, paynims) : 

r who are under trial, in mines, galleys, exiles : * 

unsettlement : 

for all 


j either suffering hardness in^ 

who are 

or m prosperous case m - 

Lit. S. Ja. p. 5 
Ps. cxlv 15 
Ps. cxlvii 9 

Lit. S. Bos. p. 62 

quiet : 

for all Christendom 

and Christians in particular 

whether dowered by Thee, o God, with grace and 


or sick of sins or heresies : 

for the union of the holy churches of God ; Lit. S.Ja. p. 15 

the settlement of this church 
all the sacerdotal order amongst us 



all the clergy rightminded 

and rightly dividing the word of truth * 2 Tim. ii 15 
all the Christloving people : 
the stability of all kingdoms of the world 

the stability of-j \ kingdom, country, city : 



Lit. S. Ja. p. 9 
Lit. S. Bos. p. 62 

Lit. S. Ja. p. 8 
B.C. P. 1604 

Lit. S. Bos. p. 63 
Eng. Litany 

i K. xii 28, 8 

for our deliverance from- 

2 K. xvi n; Judg. 

1 K. xxi ii ; Mic. 
vi 16 

2 S. xvi 23 

S. Mt. xxvi 14-16; 
Acts viii 18 

Lit.S. Bos. p. 64 

Acts iv 32 
Lit. S. Ja. p. 5 

Lit.S.Ja.p. 5 

Lit. S. Ja. p. 15 

Ps. xii 3 


all tribulation 

famine, pestilence, war, fire, flood, 

earthquake, peril 
all the difficulties of this world 
the plague of immoderate rains* and 

of dearth 

invasion of aliens and civil war 
sedition and privy conspiracy * 
epidemic sicknesses and unforeseen 

death : 
anarchy, multiplicity of rulers, 

the rule of Jeroboam or Reho- 

the priesthood of Urijah or Micah 

the judgement of Jezreel or Omri 

the counsel of Ahitophel 

the fraternity of Judas Iscariot and 

Simon Magus : 
stop the schisms of the churches, 

assuage the ragings of the heathen : 
let the heart and soul 

of the multitude of them that believe be one.* 
Let us beseech the Lord * 
for the whole commonwealth among us : 
for our king preserved of God ; 

defend him with truth and favourable kindness as with a 

shield ; 
speak comfortably good things unto him 

on behalf of the Church and thy people : 
for the parliament, judicature and all the court, the army and 

the fleet : 
for the education of the children and the young. 

Bless, o Lord.* 
For them that are essaying some achievement 

whereby thy thriceholy name will be glorified. 
For them that are doing good works for thy holy churches, 
and remembering the poor and needy : * 
preserve them in the evil day, 
comfort them when they lie on the bed of sickness, 
make Thou all their bed in their sickness. 



For all, men and women, 
commended to me by 

kindred according to the flesh : Rom. be 3 
be favourable to them, o Lord : 


good offices received : 
requite, o Lord : 



Christian chanty 

my promise 

their lack of leisure : 

have mercy, o Lord. 
For them that at present are in profound and extreme tribulation Cp. Lit. s. ja. 
and straits and sore needing thy succour and consolation : p I 

heal those that are broken in heart Ps. cxlvii 3 

and give them medicine to heal their sickness. 


Hear us, o Lord : 
for the whole creation 

seasons : wholesome, fruitful, peaceful : 
for the race of mankind 

(Jews ^| 
the conversion of-j Turks j-totheknowledgeofthetruth: 

for the succour and consolation of all 

. , , c i MI fmind or 
with whom it fareth ill in 4 , 

I body, 

, Jin want 

\perplexed : 

for sobriety and moderation on the part of those 
of tranquil mind 

who are- 

of vigorous body 

in affluence 

of unperplexed purpose 
for all Christians 

who are in truth and grace,* 

that they be confirmed therein ; 
who are in error and sin, 

that they return into the way : 
for the churches throughout the world, 
that they be in truth and stability ; 

s. Jo. i 17 


for our church, , , ,. 

that all heresies, schisms and scandals | 

be put out of the way : 
for the clergy, 

2 Tim. ii 2 that while teaching others, themselves may learn ; 

2 Tim. ii 15 ; Gal. that they rightly divide, walk uprightly : 

11 x * for the people, 

Rom. xii 3 that they think not of themselves more highly than they 

ought to think,* 

that they be persuaded by reason and yield to authority : 
for commonwealths and their stability and peace ; 
for the kingdom, municipality, our city : 

save no w 

, . JJL 

send now prosperity : * 

for prudence of counsel, 
equity of judgement, 
courage of the army : 
for yeoman, merchantmen, handicraftsmen, even down to 

sordid crafts and the beggars : 

for the rising generation whether in universities or in schools, 
S. Lk. ii 52 that, as in age, so they may increase in wisdom withal, 

and in favour with God and man : * 

Ps. cxviii 25 o Lord -j 

for those 


commend eth 
to us : 

Christian charity 
L our promise 
fwhom some difficulty presseth 
who, pressed by evils of business, cannot pray 
for those-! who have commended themselves to our prayers 

I on whom is laid the care of Church or State or 

family : 
for those who show themselves beneficent 

, ( things sacred 
toward { , , 

^ the poor and needy; 

Ps. ixxix 13 reward Thou them sevenfold into their bosom, 

Ps. xxv 12 let their souls dwell at ease and their seed inherit the land. 

Litan. Sarisb. That it may please Thee to reward all our benefactors with 
{florae f. i2 9 b) eternal good things : 

that Thou vouchsafe to behold and relieve the miseries of 
the poor and of captives : 


that it may please Thee to remember with benign compassion Horac f. tosb 

the frail lapses of the flesh : 
that it may please Thee to hold accepted the reasonable Litan. Sarisb. 

service of our obedience : {fforae f I29b) 

that it may please Thee to raise up our minds to heavenly 

desires : 

that Thou vouchsafe to turn back upon us the eyes of thy mercy : 
that it may please Thee to deliver our souls from eternal 

damnation : 

we beseech Thee to hear us, good Lord. 


O God of truth withal and Prince of peace, ^v^e? iti, Is> 

let there be peace and truth in our days: Is. xxxix s 

let there be one heart and one soul Acts iv 3* 
unto the multitude of them that believe. 

Thou that breakest not a bruised reed, S. Mt. xii 20 

neither quenchest smoking flax : 

stablish all that stand in truth and grace,* s. Jo. i 17 

restore all that fall through heresies and sins. 

1 beseech thee, o Lord, in all thy mercy, Da "- ix \ 6 > tof: 

y J Horae f. C. ?b) 

that thy wrath be taken away 
from this city, 
from this house, 

for that we have sinned against Thee:* 
that this place along with all the country Thou 

wouldest comfort, tempering justice with Cp. Hab. Hi 2 
Grant me to love again them that love me,* s.Aug.Cow^ivg 

albeit unknown to me, 
and bring them into thy heavenly kingdom, 

even as myself: 
and grant me to shew them the mercy of God 

in my prayers : 
that with them for whom I have prayed, 

or in any sort am bound to pray, Horae f. ?6b 

and with all the people of God, 

an entrance may be granted me into thy kingdom Cp. 2 s. Pet. i n 

there to appear in righteousness, Col. iii 4; PS. 

there to be satisfied with glory. 




Do well, o Lord : 
Ps. cxxv 4 ; li is visit with thy mercies 

thy whole creation world 

all our race inhabited earth 

the commonwealth of the world : 
the Church at large Christendom 

the churches ) ,, 

the commonwealths) 

the church ~| r u i 

, , V among us fatherland 
the commonwealth J 

the orders in either 
the persons in the order 
the king s 
the prince s 
the succession : 
the city 
the parish 
the two schools 
the university 
the college : 

the parish of S. Giles : 
Pembroke Hall : 
the churches 

of Southwell 
S. Paul s 
Westminister : 
the dioceses 

L 135 
Wu 9 


All Hallows Barking 

W 2 


of Chichester 
Winchester : 



those that have mercy 

those that serve 




W 2 



Thou which art Lord at once of the living and of the dead ; fforaef.c. 7band 
whose are we whom the present world yet holdeth in the 

whose are they withal whom, unclothed of the body, the 

world to come hath even now received : 

give to the living mercy and grace, Horae f. c. 8 ; 2 

to the dead rest and light perpetual : F s ? d xx"ix 4 8 3S 

give to the Church truth and peace, 

to us sinners penitence and pardon. 


Of the fruits of the earth and of the fulness thereof: 
bless our ingathering, 

make peace in our borders, PS. cxivii-i 4 

fill us with the flour of wheat, 

satisfy our poor with bread, PS. cxxxil 16 

make fast the bars of our gates, PS. cxivii 13 

bless our children within us ; 

clothe our enemies with shame ; PS. cxxxii 19 

bestow temperate weather, Horae f. jb 

grant the fruits of the earth ; 
drive away fleshly desires ; 
restore health to the sick, 
grant restoration to the fallen, 
to voyagers and wayfarers, 

a prosperous journey and an haven of safety ; 
to the afflicted, joy ; 
to the oppressed, relief; 
to captives grant liberty : * 
sanity of mind, 
soundness of body, 
strength of faith, 
security of hope, 
defence of salvation. 



Dt. xxxiii 8 Thy thummim and thy urlm are with thy godly one, 
whom Thou didst prove at Massah, 

with -whom Thou didst strive at the waters of Meribab : 
9 who said of his father and his mother 
I have not seen him : 
neither did he acknowledge his brethren, 
nor knew he his own children : 
for they have observed thy word 
and keep thy covenant. 

10 They shall teach Jacob thy judgements 
and Israel thy law : 

they shall put incense before Thee 

and whole burntofferings upon thine altar. 

11 Bless, Lord, his substance, 

and accept the work of his hands : 

smite through the loins of them that rise up against him, 

and of them that hate him, that they rise up no more. 

Num. vi 24 The Lord bless thee and keep thee : 

25 the Lord make his face to shine upon thee 
and be gracious unto thee : 

26 the Lord lift up his countenance upon thee 
and give thee peace. 

27 / have put thy name upon thy people : 
do Thou bless them, o Lord. 


For the wounded in spirit, the sick in mind, the perplexed. 
For them that are in peril of their life, them that are sick, 

them that are receiving medicine. 

For captives, prisoners, them that are condemned to death. 
For the poor, the oppressed, the desolate. 
For strangers, orphans, widows. 
For them that are with child, those in labour, infants. 
For them that are abroad, voyagers, wayfarers, 

in any sort in jeopardy, 

especially them that pray not. 





I commend unto Thee, o Lord, 

impulses, my soul and my body, Herat f. 100, 

occasions, my mind and my thoughts, 

purposes, my vows and prayers, 

endeavours, my senses and my members, 

going out and coming in, my words and my deeds, 

downsitting and uprising : my life and my death : 

my brothers and sisters 

their children 
my benefactors 




all Christian folk. 




S 29 And last, 

vouchsafe, o Lord, to remember Lit. s. Bos. p. 63 

according to the multitude of thy mercies 
mine unworthiness, 

the inveterate sinner, Lit. S.Sas.p. 50 

thine unworthy and unprofitable servant : 

condescend, o Lord, to mine infirmities, Lit. s. /a. p. 18 

and cast me not away from thy presence, 

neither loathe my * filthiness ; 

but after thy graciousness nt.s.ja. p. 25 

and thine unspeakable love towards mankind,* 

remove mine iniquities : 

do not by reason of me and of my sins Lit. s.ja. p. 25 ; 

refrain thy readiness to hear Bat - pp - 63> 

and thy grace from*-! > 

^and every J 

my service and prayer : 
do not so, o Lord, but account me worthy, Lit. S.Ja.p. 31 

o sovran Lord, which lovest mankind, 
without condemnation, with clean heart and contrite soul, 
with face unashamed and hallowed lips, 
to make bold to call upon Thee 

the holy God and Father which art in heaven 

and to say 

3 1 ? Our Father, S. Mt. vi 9 -i 3 

which art in heaven, 

1. Tname be hallowed 

2. thy-! kingdom come 

3. [will be done, 

as in heaven 
so also in earth. 

4. Give us this day our daily bread, 


5. and forgive us our trespasses, 

as we forgive 
them that trespass against us : 

6. and lead us not into temptation, 

7. but deliver us from evil. 

For thine is the kingdom, 
the power and the glory, 
for ever and ever. 



Our Father 
Holy art Thou : aa. Pr._Bk. P . 

L 1 ^.L XT L 45 """ ll 9 

holy is thy Name above every name, 

to be had in sanctification and with all veneration Cp. PS. ixxxix 8 
of all and of some much more than of others, 
and of me principally beyond many. 

Notwithstanding I have not so had it, 
neither so much as in me lay have gone about so to do : 
woe to wretched me, that I have not, 
I frankly confess. 
Tin heart 

T , ., . I in mind 
I heartily grieved . 

3 I in soul 

^in spirit. 
Humbly I ask pardon, humbly grace, 

that henceforward I speak, do, live in such sort Cp.s.Chrys.&/. 

that thy Name be hallowed : 
would God of others withal because of me. 
Thy kingdom, the principal point of my desires, Cp.S.Greg. Nys. 

. T r . r - J . deor.dom.iu 

that I may come thereto in a state or glory, Ludolphus vita. 

let it come to me here in a state of grace.* 
In the kingdom of things earthly here 

let me by thy grace do somewhat, 
that in the kingdom of heaven there 

I attain unto some place, even the last, 

under the feet of thy saints. Cp. Lit. S. /a. 

Let the will of( the flesh ldepart from me 
(man J 

fholy ,, ,. 

i . _u tn I ~ L* u j f by tnM earth 

let thy wilH righteous Vbe done-! C J , 

I from this earth, 

^gracious J 

holy ,, ,. Cp. Rom. vii 12 


the which I am, 
as it is in heaven. 



4. Give what things are for-! peace 

Ps. ixxviii 26 give angels food unto eternal salvation. 

5. Forgive me my debts, 

the huge sum of debts, 
shameful falls, 
often relapses, 
daily wallowings. 

Dan. ix 7 To Thee, o Lord, belongeth righteousness, and to me con 

fusion efface. 

Hos. xiiig my destruction cometh to me of myself: 

Ps. cxxx 3 if Thou, Lord, wilt be extreme to mark what is 

done amiss, 

o Lord, who may abide it ? 
4 But there is mercy with Thee : 

7 with God there is mercy, 

with God is plenteous redemption : 
and He will deliver from all sins : * 
deliver me, o God, from mine, 

Ps. Ixxxvi 13 deliver my soul from the nethermost hell. 

Ps. xlii 9 Deep calleth unto deep * 

to deliver from the deep. 

But there are other things withal, the which 1 feel less 
not less grievous, peradventure more grievous, 
whereof I ask to be enlightened, 

that so I be able to confess them. 

6. And lead not, 

s. Cyp. <ie or. suffer me not to be led, 

s. Mt! xxvi 41 suffer me not to enter, into temptation,* 

mindful of and pitying my frailty 

and mine infirmity so oftentimes proved. 

7. But deliver me from evil, 

evil in myself and the flesh 

and the surprises thereof: 
evil devil and his suggestion : 
Engl. Litany evils of punishment which most righteously 

and most worthily I have deserved: 
evils of the world to come ; 

S. Aug. (?) there spare, here burn, here cut, o Lord :* 

evils of the world that now is ; 


here also spare : 
evils of this world 

and the things that befall therein : 
evils of this disease, 

wherewith I struggle : 
evils of business, 

wherein I am entangled : 
evils past, present and to come : Missale Rom. 

from all these deliver me,* o Lord, can " Liber * 

and save me thy servant, for ever, 

even last among the last. 


3 l8 I MOSES 

1. Let thy name be called upon of us. Gen. iv 2 6 

2. Be Thou our shield Gen. xv i 

and our exceeding great reward. 

3 . What word soever proceedeth from Thee, Num. xxiv 13 

let it not be in us to speak aught against it, 
whether good or bad. 

4. Give us bread to eat, Gen. xxviii 20 

and raiment to put on. 

5. And now pardon the iniquity and the unrighteousness of Num. xiv 19 

thy servants. 

6. And, o Lord, let us not think anxiously in our hearts all Deut. xxviii 32 ; 

the day long. Lev - xxvi l6 fli 

7. And let not evils take hold of us. D eut xxxi I? 

3 9 II JOB 

1. Blessed be thy name iai 

both now and for ever. 

2. Make not hypocrites to reign over us xxxivao 

by reason of the sluggishness of thy people. 

3. Like as seemeth good to Thee, o Lord, so be it. i 2I 

4. Let not thistles grow instead of wheat, xxxi 40 

nor cockle instead of barley. 

5. I have sinned: what shall I do unto Thee, o Thouvii 20 

preserver of men ? 



Job xxxi i 6. 

v 19 7. 


Ex. xxviiise i. 

Ex. xix 6 2. 

Num. xxviizi 3. 

Deut. viii 3 4. 

Ex. xxxivy 5. 

Ex. xvii 9 (Ps. 6 4 

xcv 8) 

Ex. xiis 7. 



cxiiii 10 

cxiv 15 
li i 
ixxxix 23 

I will make a covenant with my senses : 

why then should I look upon evil ? 
Six times deliver me out of troubles : 

yea the seventh time let no evil touch me. 

III O 319 

Holiness unto the Lord. 

Let us be made unto Thee a kingdom of priests. 
Let us go in and go out at thy commandment. 
Let us not set our life in bread only, 

but in every word that proceedeth out of thy mouth. 
Forgive our iniquities, transgressions and sins. 
Not into provocation, not into temptation. 

_ r . . i j* j ji i 

From the destroying angel and every deadly plague, 
deliver us, o Lord. 

IV O 320 

Blessed be thy Name now and for evermore : 

thy Name be praised from the east unto the west. 
Be unto us a hope and a portion in the land of the Jiving. 
Teach us to do the thing that pleaseth Thee, for Thou 
art our God : 

let thy loving Spit it lead us forth into the land of righteous 

The eyes of all wait upon Thee, o Lord, 

that Thou mayest give them their meat in due season : 
open Thou thine hand 

and fill all things living with plenteousness. 
Have mercy upon us, o God, after thy great goodness : 

according to the multitude of thy mercies, do away our sins. 
Let never the enemy be able to do us violence, 

nor the son of wickedness hurt us. 
Let not evils come upon us, 

neither any plague come nigh our dwelling. 


Prov. xviii 10 I . 


O 329 

Let thy Name be unto us a strong tower : 

let us run thereunto and be safe. 
Prov.viiii 5 ;xxii 2. By Thee kings reign: let their hearts be in thy hand as 

the watercourses, to turn them whithersoever Thou wilt. 

Bend them unto good, o Lord. 
Prov. xix 21 3- Let not many devices be in our hearts: 

but let thy counsel abide and be done, o Lord. 


4. Two things have I required of Thee : deny me them not Prov. xxx 7 

before I die : 

give me neither poverty nor riches : 8 

give me things convenient and sufficient. 

5. Who can say with confidence, I am clean from sin ? Prov. xx 9 

Be merciful unto Thy servants, for they have sinned i Ki. vijj 50; 2 
against Thee and heal their souls. 

6. Remove my way from occasion of sinning : Prov. v 8 

let me not come nigh to the gates of the house thereof. 

7. Send not a cruel messenger unto us : Prov. xvii u 

but let all evils be put far away from our houses. 13 


1. Let not Thy Name be blasphemed among the gentiles I s -.. i;i s (Rom. 

through us. 

2. Let all nations and kings that serve not thy kingdom is. lx 12 

perish and be utterly desolated. 

3. Let thine every counsel stand and all things that Thou Is. xlvi 10 

hast decreed be performed. 

4. Give seed to him that soweth and give the stay of bread is. iv 10 ; Hi i 

for food. 

5. Be not wroth with us very sore, neither in time remember is. ixiv 9 

our sins : 
behold, see, we beseech Thee, we are all thy people. 

6. Let us not any while set the stumbling block of our Ezek - x v 3. 4 

iniquity before our eyes. 

7. Set not thy face against us for evil. Eze H- xv ^ ; J r - 

XXI 10 


The references are to page and line ; titles, other than headlines, being 
included in the reckoning of the lines. 

P. 3. Serm. Repent, viii (i 440) For that somewhat is to be done 
is so sure as ye shall not find any man in the mind or way to 
repent, but ever his first question is "What must I do?" 
And that even by the very instinct of reason. "Lord, what 
wilt Thou have me to do ? " St Paul s first words, when 
he began (Acts ix 6). Quid ofortet me facer c? the gaoler s 
first words, being now a convert, to St Paul, when he be 
gan (Acts xvi 30). As much as to say, Somewhat I am to 
do, if I knew what. Thrice together you have this ques 
tion here immediately after. Quid faciemus ? say the Pub 
licans: "What shall we do?" say the Soldiers: "What 
shall we do ? " say all the people to St John when they come 
to the " baptism of repentance " (S. Lk. iii 10-14). 

P. 4. 12. Sacrifice and oblation, Ovcrta and irpofftpopd, used in 
Eph. v 2, of our Lord s offering of Himself, represent in 
Ps. xl 8 (Heb. x 5) zebah and minhah, i.e. the bloody and 
the unbloody offering. Andrewes frequently applies the 
words respectively, as here, to the sacrifice of sorrow and 
death and that of joy and life. See below, pp. 35, 94, 189, 
212 ; and note on p. 35 1. 30. 

P. 7. 24. See Serm. Pentecost xiv (iii 376). 

31. Serm. Prayer v (v 350) and this prayer is breviarium 

fidei : it teacheth us to believe those things which we pray for. 
Tertull. de Or. I : ut revera in oratione (the Lord s Prayer) 
breviarium totius evangelii comprehendatur. Cp. Cat. doct. 
p. 105. 

32. Non passibus sed precibus itur ad Deum is quoted as from 

S. Augustine in Serm. Prayer iii (v 321). Cp. Cat. doct. p. 97. 

33. This loses something of its point by the loss of the 

play on the vrot&sfundit zn&fundatur. S. Aug. serm. cxv i : 
fides fundit orationem, fusa oratio fidei impetrat firmitatem, 
is the closest parallel I have found. 

P. 8. 4. Theophylact in S. Luc. xviii irda"rjs irpoirevxfjs pdOpov xal 
Kprjirls i] irlffTis-el /urj jap irurreijcrei 6 avdpuwos 8ri S av airway 
Xiji/ erat Trpbs -rb <n>fj.(p{pov fj.aTO.ia i] Trpoffevxh fy Troteirat (i 433). 

6. Sursum corda, which introduces the preface of all liturgies, 

is found first in the Hippolytean canons 3 (of the 2nd or 3rd 
cent.) and S. Cyprian de Orat. dom. 31. 

T 289 

290 NOTES 

P. 8. 10. S. Greg. Nyss. de Or. dom. i 9eoO 6fJ.i\ia. Serm. Prayer 
vi (v 352) there are three uses of prayer : one . . the use of 
dignity and perfection, when men do converse and enter 
into familiarity with God, by abstracting their minds from 
human affairs. Cp. S. Chrys. horn, xxx in Gen. 5 TJ yap 
ef/x h 8id\es tffri irpds rbv Qebv : S. Aug. Enarr. in Ps. 
Ixxxv 7 (iv 905 F) oratio tua locutio est ad Deum : quando 
legis Deus tibi loquitur : quando oras Deo loqueris. 

Pp. 9, IO. Cp. Serm. Prayer vi (v 354 sqq. ), v (v 349), Resurrect. 

ix (ii 334). 
P. 10. ii. Reading xpo7r\ea for x/507r\?;a. 

14. Serm. Res. iv (ii 249) " to hold up the hands" habitus 

orantis .- the meaning of which ceremony of lifting up the 
hands with prayer is ut pro quo quis orat pro eo laboret " what 
we pray for we should labour for." 

P. II. With these schemes cp. Origen s r6iroi TTJS evxfjs in de 
Oratione 33. The first of them is developed in detail in Cat. 
doct. pp. 100 sqq. Cp. S. Aug. Ep. cxlix iz-i4 : Cassian 
Collat. ix 9 : S. Bern. hom. xxv de divers. : S. Thorn. Aq. 
Summa ii 2 83 17. In Serm. Prayer vi (v 359), following 
Cassian Collat. ix 17, Andrewes shows how our Lord used 
the several sorts of prayer. 

P. 12. This scheme is illustrated by the morning prayers for 
the days of the week below, pp. 40 sqq. 

12. Cp. Cat. doct. p. 104 [the third part of thanks 
giving is] Annunciation, to tell it to others what God 
hath done for us, Ps. Ixvi 16 . . in the congregation Ps. 
cxi i . . yea, to all nations Ps. Ivii 9 . . yea, to all posterity 
Ps. xxii 31 . . 

P. 13. Scheme VI: with i compare pp. 131-140; with iv, p. 44; 
with v, pp. 32 sq., 59 sq., 68 sq., 269 sq., 272. 

30. ToO Kvpiov 5erjdw/> is a bidding in the Greek rite 

generally corresponding to the Western Oremus : see 
Eucholog. p. 131, etc. 

P. 14. 19, 20. Kpciroj, Mct. The words are probably suggested by 
the names of the two spirits who nail Prometheus to the 
rock in the Prometheus -vinctui of ./Eschylus. The exact 
meaning here intended is not clear. Newman renders by 
army, police ; but this, besides being too concrete and 
too much narrowing the application, at least by the exclusion 
of naval force, seems to reverse the order of the words. The 
rendering in the text would seem to be in the direction 
of the meaning intended. Cp. p. 33 1. 19, 60 1. 33, 68 1. 

22. Succession i.e. the rising generation : p. 33 1. 22, 60 

1. 39 sqq., 68 1. 31 sq., 270 1. 27. 

24 sqq. The relations and conditions by which several 

classes of persons are commended to our prayers. Cp. 
pp. 61, 69, 112, 269 sq. 

27 sqq. See Introduction, p. xxvi sq. 

NOTES 291 

P. 14. 38. I.e. the Colleges of which as bishop of Winchester he 
was ex offido visitor, viz. New College, Magdalen, Corpus 
Christi, Trinity, S. John s in Oxford, and Winchester 

P. 15. 13 sqq. Serm. Gunpowder Tr. ii (iv 225) All the Psalms are 
reduced to them, even to. those two words; Hallelujah and 
Hosanna, praises and prayers : Hallelujah, praises for de 
liverance obtained ; Hosanna, prayers for obtaining the like 
upon the like need ; ib. p. 239 and now shall we stay 
here and end with Hallelujah, and cut off Hosanna quite? 
I dare not : I seldom see Hallelujah hold long, if Hosanna 
forsake it and second it not. Hence vi 1-3 represent re 
spectively Thanksgiving, Deprecation, Comprecation. 

14, 15. With angels and men, cp. pp. 55, 202 sq., 

225 : for benefits received. 

1 6. Title of Pss. Ivii-lix, Ixxv. Cp. Serm. Go-wries vii (iv 

164), Gunpo-wder Tr. Hi (iv 242). 

1 7 sqq. In . . in . . in cp. p. 242 11. 11-14. 

20-23. In i.e. fV v^Lffrots, prayer for eternal blessings, 

p. 251; in . . in i.e. iv eTriyelots, for earthly bless 
ings, p. 259, in body and soul. Cp. S. Bern. Serm. v in 

24. In the morning Saharith, the title of the Jewish Morning 


26. At lamplighting = eVi\i;x* >j. The prayers at lamp- 
lighting, TO etn\vxyi.Kbv , lucernare or lucernarium, are the origin 
of vespers or evensong. The first part of the Greek Vespers 
(ecrTre/Hj^s) is still so called ; and the hymn <i>d5s l\apov (p. 
104) is the epilychnian hymn. 

P. 19. The verses of the Dial are all constructed on the plan of the 
Greek trofaria, i.e. the verses of which the hymns, which forrr 
a great part of the choir services, are composed. Those for 
the 3rd and the 6th hours, and the first of those for the gth, 
are the characteristic trofaria of the Greek terce, sext ; and 
nones respectively. The verses, which are somewhat pro 
miscuously arranged in the text, are here put into order. 

2. The dTToXvTiKiov of Sept. i (Horolog. p. 187) begins 6 

TrdffTjs Si)/j.iovpyos rrjs /cricrews, 6 Kaipotis ical xp6vovs ev T-Q ISiq. 
e^ovvlq. 6^/j.evos. 

15. From the prayer jj,6vos KaBapbs of Symeon Meta- 

phrastes in the A.KO\ov6ia TTJS aytas fj.era\^\f/eus (the 
office of preparation and thanksgiving for Communion). 

P. 20- 26. Imitated from Odif/ov /nov Sid rHv dya.6/2v \oyia[j.uv T& 
Trovrjpa 5ta/3ou Xia in the same prayer. Cp. p. 47 1. n. 

P. 21. 3. Cp. Serm. Resurrect, xviii (iii 102) Quicquid testamento 
legatur, sacramento dispensatur " what the testament bequeatheth, 
that is dispensed in the holy mysteries." 

20. S. Jer. Ep. Ixvi 10 : sive legas sive scribas, sive vigiles 

sive dormias, Amos tibi semper buccina in auribus sonet. 

P. 22. These, except the last, are the ejaculations prefixed to the 

292 NOTES 

morning prayers for the several days of the week below, in 
the order of their occurrence, except that those for Thursday 
and Friday are reversed. 

P. 23. 9. On the light of grace and the light of glory see 
Serm. Pentec. xiv (iii 316); and cp. S. Thorn. Aq. in Ps. 
xxxv 9, and Summa i 12 5. Cp. S. Paul s Lectt. pp. 214, 

ii. See Introduction p. xx. In the earliest copies (that of 

Ap. constt. vii 47, where the text has been seriously modified 
by the editor, and that of Codex Alexandrinus of the Greek 
Bible) Gloria in excilsii or the Great doxology is described 
as the morning prayer or the morning hymn : and this 
represents its most widespread use, as part of Matins or 
Lauds. In the Roman rite, as in our own, it is used only in 
the mass. On its history see Church Quarterly Revie-w xli, 
Oct. 1885. Lamphire s note says that the text is derived 
from Cod. Alexandrlnus (A), but it differs from it in reading 
fjiovcryevts for fjiovoy^vrj, and in omitting i\i)ffov i]/ before 
irp6ffdel-ai. ; but agrees with Ussher s text (de Rom. eccl. tymb. 
P- 40- 

P. 24. 2. A6a ffoi is a common ejaculation in the Horologlon. 

3 sqq. From the second prayer of S. Basil 2e ev\oyov/Mev in 

Matins. Cp. Ap. constt. viii. 37 6 Tronjtraj ii/j.{pav irpbs tpya 
tpurbs Kal vvKTa els avairavffiv rrjs acrBevdas TI/J.WV. 

7 sqq. The latter part of an ektene or litany in frequent use 

in the Byzantine liturgy and offices. The text here is gener 
ally that of Lit. S. Jas., which has borrowed the litany. 

P. 25. 12- Superessential essence, ovcria virepovffios (Newman 
Essence beyond essence ). Yirepofoios is a characteristic 
word of the Dionysian writings, describing the divine 
essence as transcending all being, so as to be in this sense 
not being, and as the source and ground of all being (./. i : 
\nrep ovfflav virepiSpvu&os : de div. nom. i virepovffios ovffia . . 
aXriov /JL^V TOV elvai ira.ffiv.o.vrb 8k fj.rj ov ws -rrdcnjs curias e lrtKeiva). 
Its source is Neoplatonic : cp. Plotinus Ennead. v 4 i & 77 ^?re- 
Keiva. X^yereu elvai owrias (Plato Rep. vi 509) : Proclus Instil, 
theol. 138 Kal 6 Xws irpb TTJS ovfflas rb virepoixriov 6v . . Kal tv rals 
apxats apa TOV 6vros tireKfiva. fvQbs TO fj.r) 6v wy KpeiTTOv TOV 6vTos 
Kal fv : Plat, theol. iii 20 TO fj.6vus vwepovffLov Kal inrepbv 
. . . virepo<rvios virapfc. Cp. Clem. Al. Strom, v n p. 689: 
Orig. c. Cels. vi 64, in Joan, xix I : S. Jo. Dam. dejide orth. i. 
13. See p. 52. 

12, 13. AKTHTTC (pvcris 6 TUV 8\<av Srjfuovpybs the opening 

words of a troparion in Lauds. 

26. Serm. Prayer ii. (v 318). The sins which we commit 

against God are many ; therefore He is the Father, not of 
one mercy, but Pater misericordiarum. The Apostle Peter tells 
us that the mercy of God is multiformis gratia (i Pet. iv 10). 
So that whether we commit small sins or great, we may be 

NOTES 293 

bold to call upon God for mercy: " According to the multi 
tude of thy mercies have mercy upon me " (Ps. li|i). For as 
our sins do abound, so the mercy of God whereby He 
pardoneth and is inclined to pardon us, is exuberant gratia 
(Rom. v 17). Cp. Pcntcc. xiv (iii 371). 

P. 25. 28. Simmons Lay Folks Mass Book (E.E.T.S.) p. 117 wel 
may I be loyeful for he makith ... me a stynkynge worme 
for to taste of heuenly delyte. 

- 32 sq. From the Lauds of Saturday: elKtav efytt TJJS app-ffrov 
86%-rjs <70i , el Kal arLy^aTO. <f>p<i) irra,Lffp.a.ruv otKrelpr]<TOv 

P. 26. 3 sqq. From the collect Benignhslme doming Jesu after the 
seven prayers of S. Gregory : also Oral, fast commun. in Hort. 
an. Lyons 1516, f. 168. 

- 20. Ha.v6.yi.ov Kal a.ya.66v Kal faoiroibv : the usual epithets 
of the Holy Ghost in Greek doxologies. 

- 28-30. This address is very common in the Synagogue 
service book. 

- 33 sq. From a prayer at the beginning of the Hebrew 
evening service: in part founded on Job xvii it. The 
second line is found in Ap. constt. viii. 34 SpOpov fv 
ftixapiffTovvres 6ri tcJMjrrurev rjfias 6 JLvpios ira.paya.ywv rr)v WUKTO. 
Kal tirayaywv rrjv i)/j.tpav. 

P. 27. ii. Cp. Scrm. Pentec. ix (iii 269) But I, saith God, let 
Me take it in hand, let Me blow with my wind and " I 
scatter thy transgressions as a mist and make thy sins like 
a morning cloud to vanish away. " But neither this nor 
the text is found, as it stands, in the Bible. Cp. Ken 
Manual, Morning Prayers, O do away as the night my 
transgressions, scatter my sins as the morning cloud 
which is probably borrowed from Andrewes. Cp. Serm. 
Pentec. ix (iii 266) The Scriptures speak of sin sometime as 
of a frost ; otherwhile as of a mist or fog that men are lost in, 
to be dissolved and so blown away : Repent, iii (i 349) O 
the damp and mist of our sin ! so great that it darkeneth not 
only the light of religion which God teacheth, but even the 
light of nature which her instinct teacheth. 

- 15. This line is rendered by Andrewes himself from the 
verse of Te Deum, and is not in the form found among the 
versicles following the Gloria in exce/sis, Horolog. pp. 71, 1 68. 

- - 19. I.e. Meribah and Massah (R.V.). Serm. on the Temptation 

iv (v 513) As before the devil brought Him to the waters 
of Meribah, where the children of Israel did murmur and 
tempt God ; so now he brings Him to the temptation of 
Massah, that is presumption, wantonness, and delicacy. 

- 32. I.e. let me today make some advance in knowledge 
or practice on yesterday. 

P. 28. 21. Serm. Repentance iv (i 361) After we once left our first 
way which was " right," there takes us sometimes that same 
lingultus cordis, as Abigail well calls it, a " throbbing of the 

294 NOTES 

heart." Pentec. vi (iii 204) Eschew them [greater sins] for 
that they breed singultum et scrupulum cordis, " the upbraiding 
or vexing of the heart," as Abigail excellently termeth it. 
Cp. S. Paul s Lectt. p. 140. 

P. 28. 32. S. Chrys. Orat. z (xii 803 B) Kal TOI/S d5e\0oi>s ovs cri) 

P. 30. 9 sq. Serm. Repentance v (i 390) We feel this or we feel 
nothing, that dull is our devotion and our prayers full of 
yawning, when the brain is thick with the vapour and the 
heart pressed down with the charge of the stomach ; and 
that our devotion and all else is performed, as Tertullian 
sa.ith,fol/entiori ment: and -vi-vaciore corde, " our wits more fresh, 
our spirits more about us" \_de ieiun. 6], while we are in 
virgine saliva, yet in "our fasting spittle"; when fasting 
and prayer are not asunder, but we serve God in both. Our 
morning prayer, that that is the " incense," saith the Psalm ; 
our evening is but " the stretching out of our hands " in com 
parison of it, faint and heavy. 

14 sqq. This collect is also in Hortulus animae Lyons 1516, 

f. 76. 

P. 31. 5 sqq. The prayer pro locutione accepta in Hort. an. 1516 f. 
183 b; and used before the Gospel in the missals of York 
(Maskell Anc. Lit. of Ch. of Engl. p. 66) and Evesham 
(Wilson Liter Evesham. C. 7). 

31 sq. Cp. S. Bernard Confessio init. : abyssus profundissima 

jniseriae mese abyssum invocat altissimas misericordiae tuse : 
Theophylact in Ps. xli (iv 550) -rb &/j.erpov T&V rnjxrtpiav rb &fj.erpov rwv ff<3v ^iri/caXfirat olKTipfj.<2v (so 
Euthymius in Ioc.~): Savonarola in Ps. li i (printed in 
Prymer Rouen 1536, and translated in A goodly prymer 1535). 

P. 32. 8 sqq. See also Horae 1494 f. 3 ; Prymer 1537 f. II b. 

14 sq. Horae f. 78 O bone iesu si merui miser peccator de 

vera tua iusticia penam eternam pro peccatis meis grauissi- 
mis : adhuc appello confisus de tua iusticia vera ad tuam 
misericordiam ineffabilem. Cp. F. Bacon Works, ed. Ellis 
and Spedding vii p. 260: in Him, O Lord, we appeal from 
thy justice to thy mercy. Cp. pp. 146, 167. Serm. Pentec. 
iii (iii 152) Sedens in solio iustit ne as to some, " in his tribunal 
seat of strict justice": there sitting sentence will proceed 
otherwise than si adeamus thronum gratia, if we have access to 
Him in his "throne of grace," where we may "obtain 
mercy and find grace." And St James brings us good 
tidings that supexaltat etc. ; the throne of grace is the higher 
court, and so an appeal lieth thither, to whom He will 
admit. Cp. Serm. Repent, viii (i 436), Gunfo-wder Tr. vii 
(iv 32 8> 

24 sqq. From A general and deuo-wte prayer for the gode state of 

our moder the churche milylante here in erth Omnipotens et 
misericors deus. 

NOTES 295 

P. 32. 30 sq. From the prayer to S. Gabriel Prtcor et te o princepi : 
also in Horae 1494 f. 70. 

36 sqq. Spittle Sermon (v 15) There is yet of this feather 

another kind of exalting ourselves above that we ought, 
much to be complained of in these days. St Paul calleth 
it "a stretching of ourselves beyond measure" (2 Cor. x 
14). Thus if a man be attained to any high skill in law, 
which is a gift of God ; or if a man be grown wise, and 
experienced well in the affairs of this world, which is also 
his good blessing ; presently by virtue of this they take 
themselves to be so qualified as they be able to overrule our 
matters in divinity, able to prescribe Bishops how to govern 
and Divines how to preach; so to determine our cases as if 
they were professed with us ; and that, many times affirm 
ing things they know not and censuring things they have 
little skill of. Now seeing we take not upon us to deal in 
cases of your law or in matters of your trade, we take this 
is a stretching beyond your line ; that in so doing you are 
a people that control the priest (Hos. iv 4) ; that you are 
too high when you set yourselves over them that "are over 
you in the Lord" (i Th. v 12) ; and that this is no part of 
that sober wisdom which St Paul commendeth to you (Rom. 
xii 3), but of that cup-shotten wisdom which he there con- 
demneth. Which breaking compass and outreaching is, no 
doubt, the cause of these lamentable rents and ruptures in 
the Lord s net in our days. For "only by pride cometh 
contention," saith the Wise Man [Prov. xiii 10]. Which 
point I wish might be looked upon and amended. Sure it 
will mar all in the end. Cortcio ad clerum (Opuscula p. 49) 
Idem ille Populus noster quam porro procax ? ut non modo 
Artifices, sed et muliercula iam, et operas tabernariz, immiscere 
se qusestionibus Ecclesiasticis, et quasi in Synodo, sic in 
officina aliqua abundare istud in Ecclesia, deesse illud, nimis 
petulanter decernere. 

P. 33. 13-16. From the great intercession of the liturgy of S. 
Basil (Litt. E. ana W. p. 407). 

15. Comfortably els rty KapSlav : cp. Is. xl 2. 

20 sq. Serm. Spittle (v 14) And not only this passing the 

ability is dangerous to the overturning of a commonwealth, 
but the passing of a man s condition too ; and tendeth to 
the impoverishing and at last to the overthrow of the estate 
also. i. Whether it be excess of diet; as when, being no 
magistrate, but plain Master Nabal, his dinner must be 
"like to the feast of a king" (i Sam. xxv 36). 2. Or 
whether it be in excess of apparel, wherein the pride of 
England now, as " the pride " of Ephraim in times past, 
" testifieth aginsther to her face "(Hos. v 5). 3. Or whether 
it be "in lifting up the gate too high" (Prov. xvii 19), that 
is, in excess of building. 4. Or whether it be in keeping 
too great a train, Esau s case, that he go with " four 

296 NOTES 

hundred " men at his tail (Gen. xxxii 6), whereas the fourth 
part of the fourth part would have served his father well 
enough. 5. Or whether it be in perking too high in their 
alliance ; the bramble s son in Lebanon must match with 
the cedar s daughter (z Kings xiv 9). These are evidences and 
signs set down to prove a high mind: see and search into 
yourselves, whether you find them or no. Cp. Green English 
People vii 5 It was not wholly with satisfaction that either 
Elizabeth or her ministers watched the social change which 
wealth was producing around them. They feared the in 
creased expenditure and comfort which necessarily followed 
it, as likely to impoverish the land and to eat out the hardi 
hood of the people. " England spendeth more on wines in 
one year," complained Cecil, " that it did in ancient times in 
four years." See also Ofuicula p. 49. 

P. 34. I sq. From the prayer Omnes sancte virgines. 

12 sqq. From the Domine lesu Christ e Jill Dei vivi. 

P- 35- 3 sc l $ Paul s Lect. p. 93 : There is a partition wall, 
there is a difference, between this work of man and all the 
former. The stile now is changed,^/ 55* fit into faciamus : 
God before was a Commander, now he is a Counsellor : Quit 
est (saith a Father) qui formabitur ut tanta sit opus prospectione. 
Before with saying Jit &ftat,facta sunt : but here in faciamus 
is deliberation, for that he now makes him, for whom all 
the former creatures were made. . . . Austin saith well Fecit 
alia pramissa ut procul stans, at hominem ut propc accedens, porrigens 
manum. God framed man out of the earth, as doth the 
Potter his pot out of the clay, As the clay is in the potters hand, so 
is the house of Israel in Gods hand (Jer. xviii 6). We are not 
only the sheep of his pasture, but the sheep also of his 
hands, He made us and not wee our selves . Cp. Serm. Prayer vii 
( V 3^S) : and pp. 88, 211 below. With the whole passage in 
the text Cp. S. Chrys. ad eos qui scandalizantur (iii 480) ; 
S. Bas. Reg. fusius tractata ii 3 sq. (iii 338 D) : S. Aug. de civ 
Dei vii 30, 31, Enar. in Pss. Ixx 1 15, cxliv 6 ; and the thanks 
giving of the oriental liturgies, esp. S. James and S. Basil. 

12. Serm. Prayer vii (v 366) When man was fallen from 

his first estate, God opened to him a door of repentance ; 
which favour He hath not vouchsafed to the angels that 

16. Cp. pp. 40, 211. 

23 sq. See Serm. Nativ. iv (i 45 sqq.). 

25. Ib. i (i I sqq.). 

26 sqq. II. iv (i 52-57), xii (i 206), Temptation i (v 479). 

30 sqq. See on p. 4 1. 12. Cp. Serm. Pent, iii (iii 148) 

Candlemas-day : He was presented in the Temple, offered 
as a live oblation for us, that so the obedience of his whole 
life might be ours. Good-Friday : made a slain sacrifice on 
the cross, that we might be redeemed by the benefit of his 
death : Justif. (v 120) Why should there be a necessary use 

NOTES 297 

of the sacrifice of Christ s death for the one, and not a use 
full as necessary of the oblation of his life for the other? : 
S. Giles p. 571 Christ . . was an oblation offered in the 
morning, when He was presented to God his Father, that 
He would for us yield obedience to the Law ; and in his death 
was an evening oblation. Cp. Nati-u. iv (i 56). 

P. 35. 37. See 5. Giles 1 Serm. p. 621 sq. 

P. 36. 7 sq. Serm. Res. ii (ii 210) If it [the Resurrection] be not 
credible, how is it credible that the world could believe 
it? the world, I say, being neither enjoined by authority, 
nor forced by fear, nor inveigled by allurements : but 
brought about by persons, by means less credible than the 
thing itself. 

H. See Responsio ad Bellarmin. p. 457. 

19 sqq. Spittle Sermon . (v 30; preached in 1588) "That 

giveth us things to enjoy plenteously." "Plenteously" 
indeed, may Israel now say, said the Prophet : may England 
now say, say I, and I am sure upon as great cause. He 
hath not dealt so with every nation ; nay " He hath not 
dealt so with any nation" (Ps. cxlvii 20). And " plen 
teously " may England now say, for it could not always ; 
nay, it could not ever have said the like. "Plenteously" 
indeed, for He hath not sprinkled, but poured his benefits 
upon us. Not only " blessed be the people whose God is the 
Lord," that blessing which is highly to be esteemed if we had 
none besides it, but " blessed be the people that are in such a 
case." That blessing He hath given us, " all things to enjoy 
plenteously " : we cannot, nay our enemies cannot but 
confess it. O that our thankfulness to Him, and our bounty 
to his, might be as plenteous as his gifts and goodness have 
been plenteous to us. Cp. Serm. Lent iii (ii 56: in 1593), 
On giving Caesar his due (v 140 : in 1 6oi ). 

28 sq. Serm. Pentec. ii (iii 142) Intending, as it seemeth, 

a part of our Pentecostal duty should be, not only to give 
thanks for them He first sent on the very day, but even for 
those He sent ever since: for those He still sendeth, even in 
these days of ours. To thank Him for the Apostles : thank 
him for the ancient Doctors and Fathers: thank Him for 
those we have, if we have any so much worth. And are 
these the " gifts " which Christ sent " from on high "? Was 
St Paul well advised ? Must we keep our Pentecost in 
thanksgiving for these? Are they worth so much, trow? 
We would be loath to have the Prophet s way taken with 
us, that it should be said to us as there it is ; If you so reckon 
of them indeed, let us see the wages you value them at ; and 
when we shall see it is but eight pound a year, and having 
once so much, never to be capable of more, may not then 
the Prophet s speech there well be taken up, "A goodly 
price" (Zech. xi 13) these high gifts are valued at by you ! 
and may not He justly, instead of Zachary and such as he 


is, send us a sort of foolish shepherds ; and send us this 
senselessness withal, that speak they never so fondly, so 
they speak, all is well, it shall serve our turn as well as the 
best of them all ? Sure if this be a part of our duty this day 
to praise God for them, it is to be a part of our care too, 
they may be such as we may justly praise God for. Which 
whether we shall be likely to effect by such courses as of 
late have been offered, that leave I to the weighing of your 
wise considerations (1608). For his estimate of the clergy 
in 1593, see the Convocation sermon, Opuscula 31 sqq., 
especially p. 48 : Querela vetus est, nee iam querela sed clamor : 
: Sacris initiates per vos [the bishops] inque ordinem hunc 
nostrum ascitos novissimos populi ; nee modo ignaros penitus 
atque illiterates, sed et infamise notis aspersos ac omni 
flagitiorum genere contaminates. Et sane hinc aliquo ab 
annis, hoc in genere largiter peccatum est. At iam cura id 
fit et virtute vestra (Patres) ut amoveantur hinc demum 
multi quo digni sunt. Bonum factum : factum et Deo appro- 
ban te et cado favente et hominibus acclamantibus Fiat, fat. 
Quare ut magis magisque fiat, quod ita factum placet, precibus 
apud vos summis intercedit Ecclesia. 

P. 37. 6. Cp. Serm. on Absolution (v 95) I take it (S. Jo. XX 23) 
... to be the accomplishment of the promise made, of the 
power of "the keys"(S. Mt. xvi 19) which here in this 
place and in these words is fulfilled, and have therein for 
me the joint consent of the Fathers. Which ... is that 
which we all call the act or benefit of absolution, in which 
. . . there is in the due time and place of it a use for the 
remission of sins. Whereunto our Saviour Christ, by his 
sending them doth institute them and give them the key of 
authority ; and by breathing on them and inspiring them 
doth enable them and give them the key of knowledge to 
do it well ; and having bestowed both these upon them as 
the stewards of his house, doth last of all deliver them their 
commission to do it, having so enabled them and authorised 
them as before. Cp. pp. 213, 225. 

12. For conclusions see pp. 87, 225, 230. 

P. 38. 25. See on p. 27 1. n. 

P. 40. 7. Heb. Morning Prayer p. 37 who didst form light . . . 
didst enlighten the earth. Horolog. p. 82 (final prayer of 
Prime) 6 iroi&v &p&pov Kal <j)<irrifav iraffav r^v oiKov/J.{vrjv : so 
Coptic morning prayer, Bute Coptic morning service p. 124. 

9 sq. Serm. Gunpo-wder Tr. i (iv 217) < " Open me " saith he 

at the nineteenth verse, "the gates of righteousness," that 
is the church door his house would not hold him thither 
will "I go in" and there in the congregation, in the great 
congregation, "give thanks to the Lord." And that so 
great a congregation, that it may constituere diem solennem in 
condcnsis ad cornua altaris that they may stand so thick in the 

NOTES 299 

church, as fill it from the entry of the door to the very edge 
of the altar. " The right rendering of the Hebrew Bind 
the sacrifice with cords, even unto the horns of the altar, is 
noticed ib. p. 221. On the rendering in the English Primers, 
see Maskell Man. rit. iii p. 45. 

P. 40. ii sqq. Serm. Prayer ii (v 317) Because He is that only 
cause of the visible light which at the first He created, and 
also of that spiritual light whereby He shineth into our 
hearts by " the light of the Gospel " (2 Cor. iv 4), the 
Apostle saith of the whole Trinity Deus lux est (i Jo. i 5). 
On the seven lights of which God is the Father (S. Ja. 
i. 17) see Serm. Pentcc. xiv (iii 372) esp. "2. There is the 
light of God s Law : Lex lux, saith Solomon totidem tierbis 
(Prov. vi 23); and his father, "a lantern to his feet" 
(Ps. cxix 105). Nay, in the nineteenth Psalm what he 
saith at the fourth verse of the "sun," at the eighth 
he saith the same of " the Law of God " lights both. 3. 
The light of Prophecy, as of " a candle that shineth in a 
dark place" (2 Pet. i 19). 4. There is "the wonderful 
light" of his Gospel, so St Peter calls it (i Pet. ii 9), the 
proper light of this day. The tongues that descended so 
many "tongues," so many "lights"; for the tongue is a 
light, and brings to light what was before hid in the heart. 

14. 0<2y vorfrbv: the spiritual light, the light of grace. 

Used of God in Dionys. Areop. de di-v. nom. iv 5 (i 557) </>$ 
vo-rjrbv 6 &ya6bs A^yercu 5tct r6 iravra p,tv vwepovpaviov vovv 
ffjLTrifj.Tr\dvai vo-rirov (/>wr6s, Trdffav d &yvoiai> KCU TrXdvyv 
cXcwMU K rraauiv ah (Lv iyy&yrai i/ yxcus. S. Aug. Solil. i 
Deus intelligibilis lux (i 356). S. Bas. Hexaem. i 5, has it 
of the premundane light ; and Andrewes Serm. Prayer ii 
(v 316) calls the angels "the intellectual lights." 

16-21. Seep. 35 1. 16. 

22 I.e. the light of glory. Serm. Pentec. xiv (iii 376) Aicen- 

dat oratio, descendet miieratio " let our prayer go up to Him that 
His grace may come down to us," so to lighten us in our 
ways and works that we may in the end come to dwell with 
Him, in the light which is (pus avtffwepov "light whereof 
there is no eventide," the sun whereof never sets, nor knows 
tropic. Nati-v. xv (i 251) Christ "the bright morning 
Star" of that day which shall have no night. The phrase 
occurs in S. Methodius Con-vi-vium (Migne P. G. xviii 209) 
applied to our Lord : and in Eucholog. p. 289, Triodion p. 27. 
Cp. S. Bas. Hexaem. ii 8 ; S. Cssarius of Pontus Dial. iii 116 ; 
[S. Aug.] So/; //. 35 : o dies przeclara, nesciens vesperum, 
non habens occasum. 

24. From the prayer of Simeon Metaphrastes before com 
munion, Horolog. p. 474. /j.eTavotas rpbiros occurs in S. Bas. 
in Ps. i 2 (i 91 c). Cp. p. 19 1. 15. 

25 sqq. Serm. Res. xviii (iii 80 sqq.) is in Heb. xiii 20, 21. 

P. 41. 5 sqq. The characteristic troparhn of Terce. See on p. 19. 

300 NOTES 

P. 41. 17, 25. The Hebrew as it stands in the MS. is unin 
telligible ; but it is obviously meant for Job xxxiii 27, which 
is quoted, with the Hebrew, also in Serm. Pentec. xv (iii 399). 

23. Serm. Repent, iii (i 347) "What have I done?" i. 

What, in respect of itself! what a foul, deformed, base, igno 
minious act! which we shame to have known, which we 
chill upon, alone and nobody but ourselves. 2. What, in 
regard of God, so fearful in power, so glorious in majesty ! 
3. What, in regard of the object! for what a trifling profit, 
for what a transitory pleasure ! 4. What, in respect of the 
consequent ! to what prejudice of the state of our souls and 
bodies, both here and forever! O what have we done? 
How did we it? Sure, when we thus sinned, we did we 
know not what. 

30. Andrewes quotes Hos. xiii 9 as perditio tua ex te Israel 

(Serm. Go-wries vi [iv 142], Prayer i [v 308]). So also S. 
Thomas quotes it, Summa ii 2 112 3 ad 2. It is not the 
reading of any Biblical text, but it represents the traditional 
interpretation; see Homilies i 2 fin., Giossa ordinaria, Hugo, 
a Lapide, Pusey ad he. 

P. 42. I. Euchologion p. 556 viKr)<r6,T(j) TO irXydos TUV olKTifJ.uv ffov 
TO riav a[j.a.pTLu>v THJL&V irovrjpbv <n5ar?7/aa : 373 <ri) yap et 6 
TroXi) Tuv.. afjuipTi&v /MV irXrjdos dXX 17 at) 
- viK-f)ffei rotiruv TO S-fnerpov : cp. 226. 

17 sqq. This is a favourite topic with Andrewes : see pp. 

146, 173: Serm. Prayer vii (v 365 sq.), xvii (457), xviii 
(462), Pentec. vii (iii 228). 

23. Eucholog. p. 229 (prayer against evil thoughts) irXdcTto. 

ffbv el/M fj.T] irapiSys Hpyov -xfiptav crov. 

25 sqq. Serm. Nat. xi (i 180) And her [mercy s] plea is 

nunquid in -vanum ? "What, hath God made all men for 
nought?" "What profit is there in their blood?" It 
will make God s enemies rejoice. Thither it will come if 
God cast them clean off. What then, " will He cast them 
off" for ever, will He be no more entreated? " 

P- 43- 7- See Serm. Prayer iv (v 332 sqq.). 
IO. Cp. Serm. Gunpowder Tr. iv ( 

word of the Prophet s there is yet more than "bowels." 
Ma l im were enough for them : rafrmim are more, are the 
bowels or vessels near the womb, near the loins ; in a word, 
not viscera only, but parentum viscera, the bowels of a father 
or mother, those are rafymim, which adds more force a great 
deal. See them in the parable of the father towards his riotous 
lewd son ; when he had consumed all viciously, his fatherly 
bowels of compassion failed him not though. See them in 
the story of David towards his ungracious imp Absalom, 
that sought his crown, sought his life, abused his concubines 
in the sight of all Israel ; yet hear the bowels of a father, 
" Be good to the youth Absalom, hurt him not, use him 

NOTES 301 

well for my sake " (2 Sam. xviii. 8). See them in the better 
harlot of the twain ; out of her motherly bowels, rather give 
away her child quite, renounced it rather than see it hurt. 
This is mercy, here is compassion indeed. faterna viscera 
miserationum ! When we have named them, a multitude of such 
mercies as come from a father s bowels, we have said as much 
as we can say or can be said. Cp. il>. p. 276, 322, S. Bern. 
Serm. i in Annunc. 9 : faterna viscera; F. Bacon Prayer 
4 fatherly compassion*. 

P. 43. 20 sqq. Cp. S. Giles 1 Led. p. 549 : Because we are by nature 
inclined to forget them which we commit in our youth, 
and have been committed in former time by our Fathers ; 
therefore we must beware that we provoke not God to 
punish US for them. When the -wicked Servant forgot his old debt, 
which his Lord forgave him and began again to deal cruelly "with fits 
fellow, this forgetfulness made God to reverse his purgation 
(S. Mt. xviii) S. Chrys. horn, xxxi in Heb. 3 (xii 289 B) 
fifya &ya.6bv (iriyivucrKeiv rb. afiapT^/j-ara ical /j.ifj.vrio KfffOa.L 
O.VTWV SUJPCACWS o&5i> otfrw depairetifi TrX-rififieXeiav ws fJ-vf}^ 
dirjveicfis . . fj.i) a/naprwXoi^s Ka\<2fj.ei> eawoi)s fj.6vov dAAct ical TO, 
dyuapri^uaTa dvaXo yifw/u.etfa KOT elSoy ^KAffrov dvaX^yovres. 

27. I am weary : TrpocroxOtfa in the Ixx represents 

several Heb. words in the O.T. : Gen. xxvii 46 (be weary), 
Lev. xviii 25 (vomit out), xxvi 44 (abhor), i Chr. xxi 6 
(be abominable to), Ps. xxii 24 (abhor), xxxvi 4 (abhor) 
xcv 10 (be grieved with). 

28. Serm, Repent, iv (i 372) So was Job, "Therefore I 

abhor myself." " Myself," saith he; not so much the sin 
which was done and past and so incapable of anger, but myself 
for the sin. Which if it be indignation indeed in us, and 
not a gentle word, will seek revenge some way or other. 

29. Cp. pp. 130, l6l, 165. Notes on Book of Common Prayer 

(Minor Works p. 147) That be penitent : that desire to be 
penitent, wish they were, would be glad if they were so, 
fear they are not enough ; are sorry that they are no more. 
Cp. Primer 1545, f. KK. 3 b my soule mourneth for sorow, 
most merciful father, that I am not a thousand times 
sorier then I am (Three Primers p. 525) : Form of Prayer 1572 
(Lit. Services of Q. Elizabeth p. 543) we are sorry therefore, 
o Lord, yea we are most sorry, that we are no more sorry 
for our sins. 

30 sq. Cp. Serm. Pent, iii (iii 153) " We keep, Lord, help 

our not keeping " as well as " I believe, Lord, help my un 
belief. " 

33. Cp. p. 127, 160. Serm. Repent, iv (i 372) "Grind to 

powder, break in pieces," at least make a " rent." Con- 
tritio, confractio, conscissio, compunctio, somewhat it will be : 
S. Giles Lect. p. 613 There are three degrees of operation 
in Gods word: Contrition, when the heart is broken, Ps. li. 
Comfort, when // is rent in t-wo pieces, Joel ii. Compunction, 
when it is pricked only, Acts ii. The first is the perfection. 

302 NOTES 

The second is a degree under it. And the last and lowest 
degree is Compunction, which we see was not rejected in 
Peters hearers. 

P- 43- 35- Ayes #0es ff\rfx&pri<TOV is a common combination in the 
Greek service-books. 

36. See on p. 28 1. zx. 

P. 44. 8 sqq. A verse from each of the Penitential Psalms. It is 
related that S. Augustine in his last sickness had the very 
few penitential psalms written out and affixed to the wall be 
side his bed where he could see and read them (Possidius 
Vita Aug. 31) ; but it is not said which or how many they 
were ( seven in Serm. Temptation in [v 505] is Andrewes 
addition). The seven are first enumerated in Cassiodorus 
(c. 490) in Ps. vi (Migne P.L. Ixx 60 A); and a Comment, in 
psalmos poenitent. is among the works of S. Gregory the Great 
(iii pars z, p. 467) but is probably not his. Cp. Serm. 
Repent, viii (i 443) The Penitential Psalms shew this, that 
they were chosen for no other end but to be a task for 
penitential persons. 

28 sqq. Serm. Res. xviii (iii 98) But in the doing of all 

or any, beside our part, els rb irotTJacu, here is also iroiiav tv 
vfuv, a worker besides [Heb. xiii zi] . . He leaves us not 
to ourselves . . but to that outward application of ours 
joins his iroiuv iv \>fuv, an inward operation of his own 
inspiring, his grace, which is nothing but the breath of the 
Holy Ghost. Thereby enlightening our minds, inclining 
our wills, working on our affections, making us homines 
bona voluntatis ; that when we have done well, we may say 
with the Prophet, Domine universa opera nostra oferatut a in 
notis, "Lord all our good works Thou hast wrought in 

. 32 sqq. A paraphrase of the X Commandments. The 
Pattern of Catechistical Doctrine is mainly a detailed exposition 
of the decalogue. 

33 sq. Cat. doct. p. 82 The first commandment hath in it 

three things, i. We must have a God, 2. Him for our God, 
3. Him alone and none else. Beside or apart from 
(irapfKT6i) apparently represents Ex. xx 3 al-panai, -rr\-f)v 
/M>v, coram me, and Is. xlv 5 zutathi, TrX^, extra : with 
((Tl/v) Deut. xxxii 39 t immadi, ir\r]V fj.ov, praeter me. Resf>. ad 
Bellarm. p. 274: utrumque vero in vitio est,tam cum Creatore, 
quam pro Creatore, creaturam adorare. 

35 sqq. S. Giles Led. p. 637: For as in the first Commandment 

of the Law, we must serve God in the truth of the spirit ; so 
in the second Commandment, in the service of the body ; in 
the third with the blessing of the mouth, we must blesse and 
praise God, that is, we must professe our Godlinesse at all 
times and all occasions ; not only privately, but publiquely, 
in the fourth Commandment, that is, intirely, by all the 
parts of the body, even with the tongue which is our glory, 
especially on the day of our publique profession ; not only 

NOTES 303 

to have a reverent opinion of God, but as the Church calls 
us, Come, let us fall doivn before the Lord, Ps. xcv ; not only to 
say with the Apostle, Rom. vii, / serve God in my spirit, but 
Eph. iii, I bo-w my knees to God the Father. 1 On blessing of 
mouth see Serm. Gunpo-wder Tr. ix (iv 376). 

P. 45- I. Serm. Imaginations (v 60) Imaginations touching the 
ceremony. First I take it to be a fancy to imagine there 
needs none ; for without them neither comeliness nor orderly 
uniformity will be in the Church. Women will " pray un 
covered " (an uncomely sight) unless the Apostle enjoin the 
contrary (i Cor. xi 13): therefore, " Let everything be done 
decently and in order " (i Cor. xiv 40) . . . And the custom 
of each Church is peaceably to be observed by the members 
of it. In a matter ceremonial, touching the veiling of 
women after some reasons alleged, which yet a troublesome 
body might quarrel with thus doth St Paul determine the 
matter definitively : " If any list to be contentious nos non 
habemui talem consuetudinem nee Ecclesiae Dei." Cp. Pestilence 

14. A\T)6eijeiv 4v ayd-Try is so rendered in Cat, doct. p. 265. 
R.V. marg. deal truly. 

1 8. The Hedge of the Law was the name given to the 
mass of rabbinic casuistical ordinances directed to prevent 
any breach of the Law or customs, to ensure their exact 
observance or to meet peculiar circumstances and dangers 
(Edersheim Life and Times of Jesus the Messiah i p. lOl) i.e. to 
fence men off from the danger of violating the Law. Pirqe 
abhoth i i : Moses received the Law on Sinai and handed 
it down to Joshua ; Joshua to the elders ; the elders to the 
prophets ; and the prophets handed it down to the men of 
the Great Synagogue. They said three things : Be de 
liberate in judgement, raise up many disciples and make a 
hedge to the Law ; iii 17 Rabbi Aqiba said . . The 
Massorah [oral tradition] is a hedge to the Law ; tithes are 
a hedge to riches ; vows are a hedge to abstinence : silence 
is a hedge to wisdom. In S. Paul s Lectures p. 135 Andrewes 
says of ceremonies : some were appointed as closures or 
fences, to inclose or defend or aid the Law, as the sixth 
Precept had this Ceremonie for his fence That men should eat 
no blood, to signifie unto them hoiu greatly they should abhor murder* 
In Cat. doct. p. 7 he mentions another use of the phrase: 
One calleth the two heads to which Christ drew the Law 
and the prophets [S. Mt. xxii 37 sqq.] sepem legis "the 
hedge of the Law," lest we might waver and wander in infinito 
campo " in an infinite field." 

19. S. dies 1 Lect. p. 692 By the Serpent s head is meant 
the first suggestion whereby he stirreth up to sinne ; which 
albeit in the beginning it were strong when he tempted 
E-vi, yet since the promise Christ hath weakned it notwith 
standing, as Christ resisted the first suggestion (S. Mt. iv), 

304 NOTES 

so must we, after his example, begin at the weakest part, 
even at the first suggestions and provocations, which seem to 
us to be nothing ; which the Prophet signified by the children 
of Babel, which he -would ha-ue dashed to the stones (Ps. cxxxvii). 
In that respect it is that the Church would have the little 
Foxes destroyed that hurt the Vines (Cant, ii 12). And 
the Prophets counsel is, That -we tread upon the Cockatrice egge, 
lest it prove a Serpent (Is. lix 5). ... The Nettle if it be 
lightly touched will sting and prick, but if it be crushed 
hard in a mans hand, it looseth the power. So if we dally 
with sinne, it will sting us, but if we bruise the very head 
of it, that is, the first motions, then it shall not hurt us. 
Cp. S. Greg. Mag. Mor. in Job. i 53 caput quippe serpentis 
observare est initia suggestionis eius aspicere et manu 
sollicitcB considerations a cordis aditu funditus extirpare. 
Cp. Cassian Jnstit. iv 37 : S. Aug. Enarr. in Ps. xlviii i 6. 
P. 45. *- Serm. Lent, v (ii 93) Utinam nirvissima providercnt (Deut. 
xxxii 29) "Would God," saith : Moses, "men would re 
member the four novissima" ; i. that there is a death; z. 
there is a judgment : 3. there is a Heaven : 4. there is a 
hell. But of all the four Novissima inferni in the same 
chapter (ib. 22), " the nethermost " ; Nunc igitur cruciaris " the 
place of torments" [S. Lk. xvi 25]. The Prophets said as 
much. Jeremy Ever think that an end there will be, Et 
quidjiet in novissimo, " what shall become of us in that end ? " 
(Jer. v 31). "Who among us," saith Esay, 7" can endure 
devouring fire ? " who can dwell with ardores semfiterni, 
"everlasting burnings" (Is. xxxiii 14). Cp. Cat. doct. 
p. 89. 

21. S. Giles Lect. p. 692: "The Fathers out of Adams 

temptation made four degrees of our spiritual battail, the 
Man, the Woman, the Serpent, the Tree. By Man they 
understand reason ; by the Woman, the sensuality and 
carnall affections of our mindes ; by the Serpent, the Devil ; 
by the Tree, the occasion. Concerning which, as it is 
good counsel to hear this spoken, "Command Eve"; so it 
is better counsel, "Take heed of the Serpent, and thou shalt 
be safe ; but if thou doe not look upon the tree, thou shalt 
be safer." For if we avoid the occasion of sinne, then shall 
not our concupiscence be stirred up ; but he that maketh no 
conscience to shun the occasion, he loveth danger, and as 
the Wise man saith, he shall perish therein : ii. p. 402 
sq. We may not plough for sin (Prov. xxi 4), as if he should 
say, sinne will come fast enough in the fallow grounds ; 
therefore we need not to provoke ourselves by pictures, 
lewd songs, enterludes, and such like means to draw it to us, 
but to abandon them all. It is this which the Apostle 
exhorts all men to (2 Cor. xi 1 2), to cut off all occasions to sinne, 
observing what that is that provoketh them to sinne, and 
cut that off that we draw not sinne to our selves and so be 
accessary to sinne and cause of our own woe : If the water be 

NOTES 305 

comming, that we give no passage to it ; if the coals lye 
before you, spit on it you may, but beware you blow it not : 
and if sinne would have passage, stop it. Cp. Repent, iv 


P. 45. 22. Scrm, Temptation ii (v 491) And as at all times we are 
to use watchfulness and carefulness, so then especially, 
when we look that the devil will be most busy. 

23. 5. Giles Lect. p. 526: To avoid all temptations, we 

must occupie our selves in godly meditation, as Augustine 
saith Semper te diabolus in-veniat occupatum : Temptation i (v 483) 
The state of a man regenerate by baptism is not a standing 
still. " He found others standing idle in the market place 
and He said to them, Why stand ye idle all day? " (S. Matt. 
xx 6). We must not only have a mortifying and reviving, but 
a " quickening " and stirring " spirit," which will move us 
and cause us to proceed ; we must not lie still like lumps 
of flesh, laying all upon Christ s shoulders. Cp. Cat. doct. 
p. 239 sq. 

24. The evil i.e. evil persons. Repent, iv (i 365) For 

conversion hath no greater enemy than conversing with 
such of whom our heart telleth us, there is neither faith nor 
fear of God in them. Cp. Res. vii (ii 306). 

25. S. dies Lect. p. 638 If we esteem of places and times 

of godlinesse aright, and cleave to the persons that professe 
godlinesse, as Acts xvii 34 Dlonysius and Damaris ; they that 
doe so, shew Godlinesse. Cp. the quotation /coXXScrtfe rot? 
ayiois dirt ol /coXXco/xepoi avrois ayiaad-^crovTai in S. Clem. Rom. 
ad Cor. xlvi 2, Clem. Al. Strom, v 8 53 (p. 677) : cp. Hermas 
Pastor Vis. iii 6, Sim. viii 8, 9, ix 20, 26. 

26. Serm. Prayer xvi. (v 447) Therefore, if we will not be 

led into temptation . . . we must make " a covenant with 
our eyes," so we shall not be tempted. 

27. Serm. Repent, viii "(i 445 sq.) Castigo corpus serves for 

what hath been done: in servitutem redigo serves, that he 
do it no more. . . . This latter we call " amendment of 
life"; which is not repentance, for it pertains rather to 
jrp6voia than to /j.erdvoia, being yet to come, but it never 
fails to follow it infallibly, insomuch as if it do not, nothing 
is done. For I report me to you ; let it be but known to 
the flesh that this same light or slight repentance shall not 
serve the turn, but to a round reckoning it shall come and 
make full account to taste of these fruits throughly, without 
hope of being dispensed with, whether it will not take off 
the edge of our appetite, and make it more dull and fearful 
to offend ? 

28, 29. Serm. Prayer xvi (v 447) As we must forbear the 

occasion of sin, so must we use the means that may keep us 
from it, that is prayer. Repent, viii (i 452 sq.) There be 
two words, words of weight ; one is St Peter s, and that 
is -^wpriaai els perdvoiav " to withdraw, go aside, to retire 
and be private, to sequester ourselves to our repentance"; 

3 6 


the other is St Paul s <rxoX(fe irpoffevxjg Kal vrja-relq., " to 
take us a time, nay to make us a time, a vacant time, a time 
of leisure to intend fasting and prayer," two fruits of 
repentance. ... I doubt ours hath been rather a flash, 
a qualm, a brunt, than otherwise ; rather a gourd of re 
pentance than any growing tree (Jonah iv 10). Cp. ib. 
iii p. 350, iv p. 369, v p. 380, 390. 

P. 45. 30 sqq. S. Gregory the Great combines Hos. ii 6 and S. 
Lk. xiv 24 in Horn, xxxvi in Evang. 9. 

- 33 so i < l Serm. Prayer xi (v 401) In chamo et fraeno constringe 
maxillas meai, saith an ancient Father ; and upon the words of 
Christ " Compel them to enter in that my house may be full," 
saith he, Compelle me Domine intrare, si vocare non est satis. 

P. 46. 6. Natural affection, ffTOpyf). Cp. Serm. Gunpo-wder TV. vii 
(iv 322) Rahmtm are the bowels of a parent, so we said the 
word signifies, and this adds much : adds to " mercy " 
ffropy-^v " natural love." 

- ii. Atot TT\V i}/j.eT^p<tv ffuTtiplav S. Clem. Rom. Cor. j 4, 
and then commonly in Greek Creeds. 

- 21. Resp. ad Bellarm. p. 34: nondum enim utiyue obtinuit 
Ecclesia (non modo simul sed neque per successionem*) in universo 
quidem mundo. Genii iam non est 5 vel loco (ut olim) astricta ; 
late patet, K.a.6 6\ov per universum esse potest, (earn enim 
vim habet vox ilia Ka6 6 Xou) etsi non sit. 

Called out. The etymological interpretation of tKK\r)<rla. 
is patristic : e.g. S. Cyril of Jerusalem Cat. xviii 24 ^KK\rjirla 
5 Ka\eirai tfrepwvv/juas Sia. r6 jrdvras eKKoXeicrdai Kal 0/j.ov 

(cp. [S. Ath.] Quaestt. in parab. evang. 37 [ii 316], 
S. Aug. Expos, ad Rom. 2, Enarr. in Ps. Ixxxi i). Originally 
eKK\-r)ffla meant a body of persons called out of the mass of 
the people for purposes of state ; but already in classical 
usage it has come to mean a formal assembly of qualified 
citizens without reference to their selection, and later any 
assembly (Acts xix 32, 41 : Hesych. s.-v. ). By the Ixx it was 
adopted to represent the qahal or congregation of Israel 
(Dt. Chr. Ezra: cp. Acts vii 38) ; and hence its Christian use. 
Thus the idea of calling was already absorbed before it 
meant the Church. 

23. S. Isidore of Pelusium Ep. ii 246 rb ddpoicrfia TUV aylcw, 
rb t dpdfy Trt crTews Kal TroXtre/as apLffTtjs ff\rfKKpoTTjfj.4vov. 
25 sqq. S. Aug. Serm. ccxxiii 8: remissionem peccatorum : 
hasc in ecclesia si non esset, nulla spes esset : remissio 
peccatorum si in ecclesia non esset, nulla futura: vita* et 
liberationis aEternas spes esset gratias agimus Deo qui 
ecclesiae suae dedit hoc donum. See Pearson on the Creed art. 
x note 10. Serm. Absolution (v 93) Now as by committing 
this power [of absolution] God doth not deprive or bereave 
Himself of it, for there is a Remittuntur still, and that chief, 
sovereign and absolute ; so on the other side where God 
proceedeth by the Church s act as ordinarily He doth, it 


NOTES 307 

being his own ordinance, then whosoever will be partaker 
of the Church s act must be partaker of it by the Apostles 
means. Ib. p. 98 The conditions to be required, to be of 
uorum remittuntur are two: First, that the party be within the 
louse and family whereto those keys belong, that is, be a 
member of the Church, be a faithful believing Christian. . . . 
And to end this point, the Angel when he interpreteth the 
name of Jesus, extendeth it no further than thus, that "He 
shall save his people from their sins." To them there is the 
benefit of remission of sins entailed and limited : it is son 
Sanctorum and dos Ecelesia." 

P. 46. 37 sqq. Cp. Scrm. Nati-v. vii (i 115) Our duty then is, 
for his excellency to honour Him [Christ] ; for his power 
to fear Him ; for his love shewed, reciprocally to love Him 
again ; for his hope promised, truly to serve Him. Prayer 
vii (v. 369) " Behold what great love He hath shewed us, 
that we should be called the sons of God" (i S. Jo. iii i). 
This dignity requireth this duty at our hands, that we 
reverence our Father. "If I be your Father, where is my 
love? "(Mai. i 6). 

P. 47 sqq. Serm. Res. i (ii 205) In Christ, dropping upon us 
the anointing of his grace : in Jesus, Who will be ready as 
our Saviour to succour and support us with his auxilium 
speciale, " his special help." 

5 sq. Serm. Nati-v. ii (i 30) He is given us, saith St Peter 

els inraypafjLfjLbv, "for an example " to follow. In all ; but 
that which is proper to this day to do it in humility. . . . 
As faith to his conception, beata qua credidit ; so humility to 
his birth, et hoc erlt signum. Fieri voluit in vita pritnum quod 
exhibuit in ortu "vita (it is Cyprian;) that "He would have 
us first to express in our life, that He first shewed us 
in the very entry of his life." Cp. ib. xii (i 205 sq.) The 
passage attributed to S. Cyprian really belongs to Arnold 
of Chartres de nati-uitale Christi, in S. Cypriani Opera Oxon 
1682 p. 25. 

ii. Simeon the Metaphrast s prayer before communion, 

Horolog. p. 473 veKpu^v fiov r& \f/i>xo(p06pa irddti rov <ru>/j.a.Tos- 
6 TTJ ra0?7 ffov TO- T v $8ou cnaAetfcras j3a<rD\eia 6d\f/ov /JLOV did. 
T&V ayaduv \oyia jj.dv TO. irovripb, 5ia/3oij\ia. Cp. Serm. Jfes. iii 
(ii 237) leaving whatsoever formerly hath been amiss in 
Christ s grave as the weeds of our dead estate, and rising 
to newness of life, that so we may have our parts "in the 
first resurrection." 

13. S. Gregory Nazianzen Orat. xlv 24 &v els q.dov Karty 

ffvyKdre\6e yvuOi Kal TO, eKeive rov XptcrroD /mva Tripi.a.. 

24. Serm. Pentec. ix (iii 265 sq.) First, breath is air; and 

air, the most subtile and, as 1 may say, the most bodiless 
body that is, approaching nearest to the nature of a spirit, 
which is quite devoid of all corporeity. So in that it suits 
well. . . . And, as the breath and the spirit, so Christ s 
breath and the Holy Spirit. Accipe Spiritum gives to man 

3 o8 


the life of nature : Accipe Spiritum Sanctum, to the Christian 
man, the life of grace. See the whole sermon. Cp. XT 
(iii 390). 

P. 47. z8. Serm. Pentec. vii (iii 235) "The spoils are divided to 
them of the household" (Ps. Ixviii 12), come not all to one 
man s hand ; they be fj.epifffi.ol, by proportion and measure, 
part and part. Ib. xv (iii 385) From the Spirit then they 
came, but by way of division. Not so, as some, all ; some, 
never a whit ; but by way of division. The nature where 
of is, neither all gifts to one, nor one gift to all ; but as it 
follows, K<iffT(j}, unicuique, "to each" some (i Cor. xii 7): 
neither donum hominibus "one gift to all men"; nor dona 
homini "all gifts to one man "; but dona hominibus [Ps. Ixviii 
18] " gifts to men " ; every one his part of the dividend, for 
such is the law of dividing. Which division is of two sorts: 
i. either of the thing itself in kind, 2. or of the measure. 
See the whole sermon. 

29. Cp. pp. 75, 1 86. Sanctorum, in Communionem sanctorum, 

is here taken as neuter. Cp. Visit, infirmorum (Sarum Manuale 
in Maskell Man. rit. i p. 92) : et sanctorum communionem : id est 
omnes homines in caritate existentes esse participes omnium 
bonorum gratia: quae fiunt in ecclesia: A goodly Prymer 1535 
(Three Primers put forth in the reign of Henry <viii Oxford 1848 
p. 43) I believe that in this communion or Christianity, 
all the prayers and good works of this congregation do 
necessarily help me, weigh on my side, and comfort me, in 

.all times of life and death. But this corresponds rather 
to communio sacramentorum, which is included in com. sanctorum 
as in part at least its ground and expression, but is not 
identical with it. Com. sanctorum means primarily the fellow 
ship of the saints which the Creed asserts to exist in the 
Church in spite of the mixture of good and evil in it. See 
Swete The Apostles 1 Creed London 1894, pp. 82 sqq. 

30. Cp.Horae f. 96 (in agonia mortis) fac me l participem 

omnium orationum et beneficiorum qua: sunt in ecclesia 
tua sancta. 

P. 49. 3 sq. Andrewes standing prayer for the Church of Eng 
land: cp. p. 60. 

27. Serm. before t-wo kings (v. 238) the name 6eo<pv\a.KTOV 

agrees to the King more than others. It is an ordinary 
Byzantine epithet of the Emperor. 

P. 50. 5. Sabaoth apparently first of the army of Israel 
(i Sam. xvii 45); later of the hosts of heaven angels and 

6 sq. cp. p. 92. There is a reference here no doubt to 

the Turks. During Andrewes lifetime, under Suleiman 
the Magnificent (1520-1566) they were repulsed at Malta, 
1565 ; in 1566 they took Chios and invaded Hungary. 
Under Selim ii (1566-1574) they captured Cyprus; in 1571 
were defeated at Lepanto : 1574 recovered Tunis. Under 
Mohammed iii (1596-1603) and Achmet i (1603-1617) they 

NOTES 309 

suffered a decline. See Liturgical Services in the reign of Elizabeth 
(Parker Soc.) pp. 509, 527, 524. Cp. Homilies ii 8 Of the 
place and time of prayer (1562) Alas, how many churches, 
countries and kingdoms of Christian people have of late 
years been plucked down, overrun and left waste, with 
grievous and intolerable tyranny and cruelty of the enemy 
of the Lord Christ, the great Turk, who hath so universally 
scourged the Christians, that never the like was heard or 
read of. Above thirty years past, the great Turk had over 
run, conquered and brought into his dominion and subjection 
twenty Christian kingdoms, turning away the people from 
the faith of Christ, poisoning them with the devilish religion 
of wicked Mahomet and either destroying their churches 
utterly or filthily abusing them with their wicked and 
detestable errors; and now this great Turk, this bitter and 
sharp scourge of God s vengeance is even at hand in this 
part of Christendom, in Europe, at the borders of Italy, at 
the borders of Germany, greedily gaping to devour ui , to 
overrun our country, to destroy our churches also. Bacon s 
fragment, Advertisement touching a Holy War (Works vii p. 12), 
written in 1622, is addressed to Andrewes, who is probably 
represented by Euscbius in the list of interlocutors. Cp. 
Becon The Policy of War p. 239 (ed. Parker Soc.). There 
is probably also a reference here to Spain. 

P. 50. 12 sq. Husbandmen, graziers, fishermen the characteristic 
English industries. See Green English People pp. 387 sqq. ; 
Creighton Age of Elizabeth p. 19 sq. 

17. Beggars. Cp. Spittle Sermon (v. 43) There are others 

[of the poor], such as should not be suffered to be in Israel, 
whereof Israel is full : I mean beggars and vagabonds 
able to work ; to whom good must be done by not suffering 
them to be as they are, but to employ them in such sort 
as they may do good. This is a good deed no doubt; and 
there being, as I hear, an honourable good purpose in hand 
for the redress of it, God send it good success. I am as one, 
in part of my charge, to exhort you by all good means to 
help and further it. Elizabeth s Poor Law was passed in 
1 60 1. Cp. Green Eng. People p. 384 sq. 

39. S. Aug. Conff. iv 9 : Hoc est quod diligitur in amicis, 

et sic diligitur, ut rea sibi sit humana conscientia, si non 
amaverit redamantem, aut si amantem non redamaverit. 

P. 51. 9. Cp. Lit. S. James (Litt. E. and W. p. 4$~)rwv ivreikaptvuv 
rjfuv &<jre /j,vi]/j.oveijeiv atmjjv ev rats irpoffevxcus Lit. S. Bat. 
ib. p. 408. 

21 sqq. col. 2. The objects of the seven corporal works of 

mercy: see p. 128 and note. Most of the first col., and 
down to p. 52 1. 6, is from Lit. S. Bas. ib. p. 408. 

P. 52. 7. In galleys iv rprfpefft. added by Andrewes refers to 
the slaves in the Genoese, Venetian, French and Spanish 
galleys, and those of the Turks and Barbary corsairs. For 

3 io NOTES 

their condition, which was apparently no better in the 
Christian than in the Turkish galleys, see S. Lane Poole, 
The Barbary Corsairs, pp. 2OO, 235. Cp. Serm. Pent, vii 
(iii 230) For all the world as an English ship takes a 
Turkish galley, wherein are held many Christian captives 
at the oar. . . . The poor souls in the galley, when they 
see the English ship hath the upper hand, are glad, I dare 
say, so to be taken : they know it will turn to their good 
and in the end to their letting go : cp. x (iii. 292). After 
the battle of Lepanto 1571, 15,000 Christian slaves were 

P. 52. 8. In Lit, S. Sat. p. 407, ruv iv refers to the 
anchorets of the desert, but Andrewes ru>v tv tprjfjilq. is 
general in its reference. 

14 sqq. Serm. Prayer xviii (v 463) In the blessings of the 

Law the Name of God is thrice repeated ... to teach that 
there are three Persons in the Godhead. For the use of the 
blessing cp. Horae 1514 f. 107 b. 

20 sqq. Cp. the old English commendation in Maskell 

Man. rit. iii 305. The refs. in the margin give the source of 
all in the text, except and all my TOWS, my life and my 
death, and their children, my country. Cp. p. 277. 

32 sqq. See on p. 25 1. 12. 

35 p. 53 1. 9 col. i. The Names of God in the Pentateuch : 

Elohim ; Jehovah (Yah-weK), The Name (Lev. xxiv 1 1 : the 
incommunicable Name, Wisd. xiv 23) ; Elyon ; Adhonai 
( my Lord, substituted for Jehovah in reading, whence the 
vowels of the latter); Shaddai ; dlam; Ifai ro i. On these 
names see Ottley Bamfton Lectures pp. 182 sqq. ; Burney 
Outlines of O.T. Theology ch. i. 

Col. 2. Titles of God in respect of his operations : Jlor e 
as absolute Creator (Gen. i i); Qoneh, combining the idea 
of creating and possessing ; Podheh, looser, liberator ; Go el, 
redeemer, used of the nearest blood-relation on whom 
devolved the duties of redemption and blood revenge (Ruth 
ii 20, Num. xxxv 19) on behalf of one deceased, and often 
of God as redeeming His people from captivity (Is. xl-lxvi} 
or individuals from distress (Gen. xlviii 16, Ps. ciii 4); 
Mehayyeh quickening or preserving alive ; Meqaddesk 
sanctifying, characteristic of the Law of Holiness ^(Lev. 
xvii-xxvi), and in Ezek. 

P. 53. 14-20. The abstract attributes corresponding to the first 
column above. 

- 21. Titles with El. Serm. Justif. (v. no) His name EC 
which is his name of power. 

22. The Holy One : cp. Job vi io, Hab. iii. 3 : the 
common Rabbinic title by which God is referred to. God 
of hosts : the form El-tset/ia oth here used does not occur in 
O.T. ; the phrase there is Elohim or Elohe, or Jehovah, or 
Adhone, ttebha oth. 

NOTES 311 

P. 53- 38 sqq. Largely collected from the berakoth or blessings 
scattered throughout the Synagogue forms of prayer, with 
additions from the Psalter etc. A few of them I have been 
unable to trace. Cp. S. Aug. Serm. 216 n. 

P. 54. 28 sqq. An eucharistic Preface and Sanctus, largely from the 
Liturgy of S. James. 

P. 55. 7. Quoted also by Hooker E.P. v 53 i. 

17 sqq. The Sanctus here combines Is. vi 3, Rev. iv 8, and 

that of Te Deum, which is perhaps the Gallican form. 

22. The addition of Ezek. iii 12 is probably suggested by 

the Jewish formula, on which perhaps the Christian Pre 
face and Sanctus was originally founded : (Heb. Pr, Bk. 
Morning service p. 39, Sabbath morning p. 138). 

24-30. From the Sabbath services (Heb. Pr. Bk. pp. 117, 

120, 139, 163, 176) according to the Sephardic text, Daily 
Prayers pp. 95, 131, 142, 154. 

31 sqq. From the service of the New Year. 

P. 56. 9 sqq. The angels were created on the second day accord 
ing to the Jerusalem Targum on Gen. i 26 : and the Lord 
said to the angel who ministered to Him, who had been 
created on the second day of the creation of the world, Let 
us mate etc. ; and Shemoth rabba xv c. xii 12 (ed. Wiinsche 
p. 1 20): after He had formed the firmament, He formed 
the angels and that on the second day. (The Jerus. Targum 
was printed in Biblia Rabbinica Venice 1516-7.) In S. Paul r 
Lect. p. 46 Andrewes follows S. Aug. de cii> Dei xi 9 in the 
view that they were created on the first day, so agreeing 
with Book of Jubilees ii 2 (see Charles Apocalypse of Baruck 
xxi 6). The Fathers speculated on the subject and held 
various views. 

12 sqq. Cp. 5 Paul s Lect. pp. 43, 49 sq., 148. 

31 sq. Serm. Res. v (ii 253) Moses . . in his ordinary 

prayer, the ninetieth Psalm, as it were his Pater nosier. See 
title of Ps. xc. 

P. 57. i. Job is placed with Moses as his supposed contemporary. 
Serm. Res. v (ii 253) a old as Job s time and that as old as 
Moses ; ib. p. 256 Moses and Job are holden to have 
lived at one time. 

9. Andrewes here corrects the Septuagint by the Vulgate. 

For his Greek, cp. 2 Reg. (2 Sam.) xxi 3. Cp. Serm. Nativ. 
xi (i 184) 

P. 58. 2-16. Against violations of the Ten Commandments. 

3 sq. Serm. Res. vii (ii 304) Christ willed his Disciples to 

" beware of the leaven of the Pharisees and Sadducees "... 
I. The Pharisees , of the leaven of superstition, consisting 
in phylacteries, phrases and observances, and little else. 
. The Sadducees , of a leaven that smelt strong of profane- 
ness, in their liberty of prophesying, calling in question 
Angels and Spirits and the Resurrection itself. Cp. S. Giles* 
Lectt. p. 586. 

3 i2 NOTES 

P. 58. 5. Scrm. Res. xii (ii 387) Not with idolatry perhaps, but, 
which is an evil and differs but a letter, with idiolatry ; for 
to worship images, and to worship men s own imaginations, 
comes all to one. See Serm. on the Worshipping of Imagina 
tion* (v 54 sqq.) ; Cat doct. p. 123 The general thing here 
forbidden is the making of images. But a further thing is 
set down, Col. ii 23, invented worship ; for " to make " in 
this place sign ifieth " to invent" . . . So that 46e\o6prio-Kela 
" will-worship," Col. ii 23, is forbidden ; man must not think 
himself so wise to devise a worship for God, nor must he 
be so humble as to bow down to any representation of God ; 
this honour is only due to one Lord God. Cp. S. Vincent. 
Lirin. Commonitorium io (15) nova dogmata que Vetus 
Testamentum allegorico sermone deos alienos appellare 
consuevit, eo quod scilicet ita ab hzreticis ipsorum opiniones 
sicut a gentibus dii sui observentur. 

6. Cp. Cat. doct. pp. 150 sq. Tertull. de Pudidt. 19 facile 

maledicere aut temere iurare. 

7. Withdrawal, \jiroffTO\-f). Serm Pentec. i (iii 114^) : Both 

" in the unity of the Spirit," that is, inward, and "in the bond 
of peace " too, that is, outward (Eph. iv. 3). An item for those 
whom the Apostle calleth Jilii subtractions (Heb. x 39), that 
forsake the congregation, as even then in the Apostles times 
" the manner of some " was " and do withdraw themselves to 
their perdition," to no less matter : ib. ix. (iii 273): They 
be hypostles so doth S. Paul well term them, as it were the 
mock-apostles and the term conies home to them, for viol 
tirroffTo\Tjs they be, Jilii subtractions right ; work all to sub 
traction, to withdraw poor souls, to make them forsake the 
fellowship, as even then the manner was. This brand hath 
the Apostle set on them, that we might know them and 
avoid them. Cp. S. Giles Lect. p. 638. 

Indecency tiffx.-rifj.ov. Serm. Pestilence (v 232) And to 
present them (our bodies) "decently" (i Cor. xiv 40). 
For that also is required in the service of God. Now "judge in 
yourselves "(i Cor. xi 13) is it comely to speak unto ourselves, 
sitting ? Sedentem orare extra disciplinam est saith Tertullian 
(de orat. 12), To pray sitting or sit praying is against the 
order of the Church. The Church of God never had nor 
hath any such fashion. All tendeth to this, as Cyprian s 
advice is, etiam habitu corporis placere Deo (de orat. dom. 4) " even 
by our very gesture to behave ourselves so as with it we 
may please God. " Unreverent, careless, undevout behaviour, 
pleaseth Him not. 

8. &Ki)5s heedlessness, viz. of those belonging to us. Cp. 

i Tim. v 8. 

13-16. From the introduction to the Lord s Prayer in Lit. 

S. James (Lift. E. and W. p. 59). 

21. Serm. of S"w earing (v 71 sqq). 

22. Cp. Serm Gunpoivder Tr. ix (iv 373 sqq). 

28. Tetser tobh good imagination (i Chr. xxviii 9 : Is. 

NOTES 313 

xxvi 3) inclination, impulse. According to the doctrine 
of the Talmud, founded on Gen. vi 5, viii 21, man was 
created with two impulses, one to good, yetser tobh, the 
other to evil, yetser Aa-ra ; his moral life consists in the 
conflict between the two, and it is within his power to 
conquer the evil and to attain to perfect righteousness. 
Cp. Heb. Pr. Book p. 7 make us to cleave to the good im 
pulse ; Daily Prayers p. 84 make the good impulse to pre 
vail in me, and suffer not the evil impulse to prevail. See 
Edersheim Life and times \ pp. 52, 167, ii pp. 441, 757. The 
evil impulse is referred to below p. 66. Andrewes of course 
uses the phrases to represent the observed impulses of men 
as they are, the true regenerate nature and the concupiscence 
or ippovijfia ffapK6s, without accepting the Talmudic doctrine. 
Cp. Cat. doct. p. 284. 

29. Serm. Lent iv (ii 72) I. That which we should draw 

out [from the example of Lot s wife] is perseverance, Muria 
virtutum, as Gregory calleth it, the preserver of virtues, 
without which, as summer fruits, they will perish and 
putrify ; the salt of the covenant, without which the flesh 
of our sacrifice will take wind and corrupt But St Augustine 
better Regina virtutum, the Queen of virtues ; for that, how 
ever the rest run and strive and do masteries, yet perseverantia 
tola coronatur, " perseverance is the only crowned virtue " [S. 
Bern. Ep. 32 3, 109 2]. 2. Now perseverance we shall 
attain, if we can possess our souls with the due care, and rid 
them of security. Of Lot s wife s security, as of water, was 
this salt here made. And, if security, as water, do but 
touch it, it melts away presently. But care will make us 
fix our eye and gather up our feet and " forgetting that which 
is behind " tendere in anteriora " to follow hard toward the 
prize of our high calling" (Phil, iii 13). 3. And to avoid 
security and to breed in us due care, St Bernard saith " Fear 
will do it." Vis in timore securus esse ? securitatem time; " the 
only way to be secure in fear is to fear security " (cp. de donis 
Sp. S. i). St Paul hath given the same counsel before 
that to preserve si permanseris, no better advice than noli 
altum sapere ted time (Rom. xi 20-22). 

P. 60. i, 20. Restoration, readjustment, Ka,TapTi(r/j,6s. On 
the meanings of the word see Serm. Res. xriii (iii 94). 

1 8. I.e. its deliverance from the Turk, and its union with 

the West. 

33. See on p. 14!. 19. 

35. See on p. 50 1. 12. 

P. 6l. 1-3- For Andrewes interest in education see Isaacson s 
Life and death of Lancelot Andreiues in Minor Works p. xviii. 
Contrast Bacon (Abbott Bacon s Essays i p. cliv, ii p. 158). 

15. Ordained TeKeiuQtvruv. TeXeioDc is used ecclesiasti 
cally for to consecrate in any sense, whether of baptism 
and confirmation (S. Ath. c. Arian. i 34, ii 41) or of ordina- 

314 NOTES 

tion (Dion. Ar. Eccl. hierarch. v) or of the eucharist (Lit. S. 
Mark invoc.). Either baptised and confirmed, or ordained, 
or both might be meant here: but the Latin has ordinati. 

P. 62. 4. Cp. the prayer For all Christian souls: animabus quz 
singulares apud te non habent intercessores Horae 1514 f. 
161 b. 

23-28. From the Greek Matins and Compline Horolog. 

pp. 16, 170; and the Coptic Lauds (Bute Coptic mornii.j 
service p. 124). 

29-32. From the first prayer of S. Chrysostom in AjcoXov0( a 

^~~~ 35 s< l c l Serm. Gunpo-wder Tr. vii (iv 324) God s own 
style framed and proclaimed by Himself, Exodus the thirty- 
fourth chapter, consisting of thirteen titles, middoth, measures 
or degrees. Pesiqta Eth-qorbani init. R. Simon said 
" Thirteen degrees (middoth) of mercy are written concerning 
the Holy One, blessed be He : this is what is said And the 
Lord passed" etc. [Exod. xxxiv 6, 7]. Cp. Heb. Daily Prayers 
p. 2 O God, Thou hast taught us to repeat the Thirteen 
attributes. Remember unto us this day the covenant of the 
Thirteen, as Thou didst reveal them of old to the meek 
[i.e. Moses, Num. xii 3] ; for thus it is written in thy law 
[Ex. xxxiv 5-7]. 

P. 63. 19 sqq. From inflammati seraphim: cp. p. 221. The nine 
orders of the angelic hierarchy are deduced from the nine 
names which occur in Holy Scripture : Angels (angeli &yye\oi 
I S. Pet. iii 22), archangels (archangeli, dpxdyyeXoi i Th. 
iv 1 6, S. Ju. 9), virtues (virtutes 5w<i/ieis Eph. i 21, i S. 
Pet. iii 22), powers (potestates ^ovffiai Eph. i 21, Col. i 16, 
I S. Pet. iii 22), principalities (principals dpxa-t Eph. i 21, 
Col. i 1 6), dominations (dominations Kvpibnrres Eph. i 21, Col. 
i 1 6), thrones (throni 6p6voi Col. i 16), cherubim (cherubim 
XepovfitfJ, Gen. iii 24), seraphim (seraphim ffepa(pifJ. Isa. vi. 2). 
They are first enumerated by S. Cyril of Jerusalem, Cat. 
xxiii 6 (quoted from Lit. S. James). There are two lines of 
speculation as to their relations and functions, developed 
respectively by the pseudo-Dionysius the Areopagite (c. 500 
A.D.) and by S. Gregory the Great (f 604), characterised by S. 
Thomas Aquinas Summa i 108 5 Dionysius exponit ordinum 
nomina secundum convenientiam ad spirituales perfectiones 
eorum: Gregorius vero in expositione horum nominum 
magis attendere videtur exteriora ministeria (cp. Dante Par. 
xxviii 130-133). Some elements of the latter are found in 
Origen de principiis i 5 3, 6 2 and in Cassian Collat. viii 15 ; 
but the complete scheme occurs first in S. Gregory hom. 
xxxiv in Evangel. 8, 10, and he is followed by S. Isidore of 
Seville Etym. vii 5, S. Anselm Med. xiii 2, Peter Lombard 
Sentt. ii 9, S. Bernard de Consid. v 4 8, 10, Gerson de 
mendacitate spirituali (iii 512), and by the prayer quoted by 
Andrewes in the text. (S. Thomas Aq. Summa i 108 5, 6 

NOTES 315 

combines Dionysius and Gregory ; S. Bonaventura Eccl. 
hierarch. 1-3 follows Dionysius). 

1. Angels in this scheme are generally regarded simply as 
the divine messengers announcing lesser events qui minima 
nunciant (Greg.); but in S. Anselm and S. Bern., as in the 
text, the care and charge of men is dwelt on (Ps. xci n, 
Heb. i 14). 

2. Archangels illuminate men as to the more important 
divine purposes qui summa annunciant (Greg.: Dan. ix 
21, xi, S. Lk. i 26, i Th. iv 16). Illumination (dirav- 
ya<rfj.6s, illuminatio) is Andrewes own substitute for, as here, 
or addition to, as p. 221, the word annunciation. 

3. Virtues per quos signa et miracula frequentius fiunt 

4. Thrones. Orig. de frinc. i 6 2 iudicandi vel regendi . . 
habentes officium. Greg. : qui tanta divinitatis gratia re- 
plentur ut in eis Dominus sedeat et per eos sua iudicia 
decernat. Cp. Dante Par. ix 61 sqq. They appear to 
correspond to the Jewish ofhannim wheels (Ezek. i 16). 

5. Dominations quae mira potentia preeminent (over the 
orders beneath them), Greg. But Andrewes source has 
dominantes largitione, and efiiroua apparently represents 
largitione, which however would seem to mean by divine 

6. Principalities governing other angels (Greg. ) or 
przsidentes gubernationis gentium et regnorum (Thorn. : 
cp. Dan. x 13, xii i). 

7. Powers restraining evil spirits ne corda hominum 
tan turn tentare prsevaleant quantum volunt (Greg.) sicut 
per potestates terrenas arcentur malefactores [Rom. xiii] 

8. Cherubim. Philo. Jud. de -vita Mosls iii 8 xepoi>/3tyi &s 
S "EXX^pes e"iwoi.ev eiriyvwcris Kal ^mffT-qfj.ri TroXXiJ : Clem. Al. 
Strom, v 6 36 tQ\ei 5 rb 6vofj.a TUV x- 5t)\ovv iirLyvdiffiv 

. . jroXXijj : and so later writers generally. The ground of this 
interpretation is uncertain : but it is illustrated by the eyes 
of the living creatures (Ez. i, Rev. iv), who are identified 
with the cherubim : S. Jer. Ef. liii 8 cherubim quod inter- 
pretatur scientia multitudo per totum corpus oculati sunt. Cp. 
S. Giles Led. p. 347. 

9. Seraphim. Dion. Ar. cael. hicr. 7 rty fiev aylav -r(av 
fffpafan 6vo/j.affiav ol TO, E/3pawv etdores 1) rb e/nTrpiycrrds 
/j.(pa.iveiv ^ Tb Oep/jLalvovras. Saraf=to burn; interpreted 
symbolically of the warmth of love. Cp. Euseb. Dem. e-a. vii 
I : S. Chrys. de incompr. iii 5. 

P. 63. 28 sqq. The connexion of this is obscure. Perhaps it is 

P. 64. 9, 3) 17. The three words of Gen. i 2 ththom, thohu and 
bhuhu represent the chaotic beginnings which in the six days 
were shaped and organised into the forms enumerated under 



each head. Cp. S. Paul s Led. p. i In which six dayes the 
proceeding of God in this worke consisteth in these three points. 
First, the creating of all Creatures, of and after an indigest, 
rude and imperfect matter, and manner : for, the first day -was 
made a rude masse or heape, which after ivas the Earthe : secondly, 
a bottomless huge gulfe, -which -was the Waters : thirdly, over both 
ivas a foggie obscure myst of darinesse -which -was the Firmament. 
After that, in the second place, is set downe the distinction, 
which is in three sorts : first, of Light from dartnesse ; secondly 
of the nether Waters from the upper Water -s, viz. of the Seas 
and Clouds; thirdly, of the Waters from the Earth. After the 
distinction and dividing of this, ensueth in the third place, 
Gods worke in beautifying and adorning them after this 
order which we now see ; first, the Heaven -with Starres ; 
secondly, the Ayre -with Fo-wlet : thirdly, the Earth "with 
Beasts, Herbs and Plants of all arts ; fourthly, the Sea and 
Waters ivith Fishes. 

P. 64. 10-12. S. Paul s Lect. p. 1 1 At the first he sheweth touch 
ing the waters, that they were a bottomless gulfe ; afterward, 
he made them quiet waters ; and at last, made them salt Seas 
and fresh Waters, Fountains and Springs, in most necessary 
and orderly sort. Cp. ib. pp. 56-63. 

- 14-16. Ib. p. ii And for the Earth, first the beginning ot 
them (which were the matter of all earthly things) it was a 
desolate and disordered, rude and deformed mass, covered with 
water; after, God set it above the Waters, and made it dry 
ground, as the word signifieth : p. 13 the earth was both 
Tohu and Tobohu, without deformed, and within void and 
empty ; not that it had no form, for that were against reason, 
but it was such a form as was altogether deformed. Cp. ib. 
pp. 63-65. 

- 1 8. Ib. p. 12 And at the last he brought it to its perfection, 
making it fruitfull and sanctifying it in all necessary things. 
Cp. ib. 65-72. 

- 22-24. Cp. Ap. constt. viii 40 irpbs -xpriffiv . . vyelav . . 

- 35. That is, apparently, volcanoes. 

P. 65. 25. Serm. Pentec. x (iii 294) Without any worldly cross this 
[viz. to be humbled aright] we might have, if we loved not 
so to absent ourselves from ourselves, to be evenfugitivi cordis, 
to run away from our own hearts, be ever abroad, never 
within ; if we would but sometimes redire ad cor, return home 
thither and descend into ourselves; sadly and seriously to be 
think us of them, and the danger we are in by them. In the 
text Andrewes has changed the Heb. bring back to their 
heart (irifTftyttfW Kapdiav avriav, conversi in corde suo) of 
2 Chr. vi 37, to eTTurrp. eirl -rr\v KapSLav (Bar. ii 30). 

- 26. Serm. Repent, iv (i 364) "With the heart " and "with 
the whole heart." . . . The devil to hinder us from true turn 
ing, turns himself like Proteus into all shapes. First, turn not 

NOTES 317 

at all, you are well enough. If you will needs turn, turn 
whither you will, but not to God. If to God, leave your 
heart behind you, and turn and spare not. If with the heart, 
be it in cordc, but not in toto, with some ends or fractions, with 
some few broken affections, but not entirely. In modico, saith 
Agrippa, " somewhat " ; there is a piece of the heart. In 
modico et in toto, saith St Paul, " somewhat and altogether"; 
there is " the whole heart." For which cause, as if some con 
verted with the brim or upper part only, doth the Psalm call 
for it de frofundii (Ps. cxxx i) and the Prophet "from the 
bottom of the heart (Joel ii 12)." 

P. 66. 10. On the rendering of Ps. xxx 5 see Kirkpatrick in lac. 

30 sqq. Several names for sin in the O. T. 

Imagination (Better) cp. on p. 58 1. 28. Error 
(shegagah, from shagag to wander ), sin by inadvertence; cp. 
Eccl. v 6. Trespass ( asham, from ashem to be guilty ) 
sin of negligence ; cp. Lev. iv 22. Sin (lt}a\a > ah, from 
bat a to miss, err from the mark ) sin as a missing of the 
mark; cp. Eph. v 15. Transgression or rebellion (ptsha 1 , 
from fasha to transgress, rebel ) sin as against a person or 
persons. Iniquity ( avon, from a-vah to bend, distort ) sin 
as perversity, depravity, Gen. xliv 16 (but see Driver on i 
Sam. xx 30). Abomination (to ebhah from ta abh to 
abhor ) sin as that which is abhorrent to God, as forbidden 
by religion, nefas ; used esp. of idols and all that belongs to 
them, Prov. iii 32, xxi 27, Gen. xliii 32, i Ki. xiv 24. Cp. 
Serm. Repent, iii (i 343) There is sin, a fall : men fall against 
their wills ; that is sin of infirmity. There is sin, an error : 
men err from the way of ignorance ; that is sin of ignorance. 
The one for want of power, the other for lack of skill. But 
rebellion, the third kind, that hateful sin of rebellion, can 
neither pretend ignorance nor plead infirmity ; for wittingly 
they revolt from their known allegiance, and wilfully set 
themselves against their lawful Sovereign ; that is the sin 
of malice." 

38 sqq. The effect of godly sorrow. Gauss, effectus, partes, 

przparationes, signa paenitentiz, Calvin in 2 Cor. vii n 
and Imtit. iii 3 15 : opera pjenitentiz, Lorinus in Ps. vi 
init. : effectus, fructus pznitentiz, Corn, a Lapide in 2 Cor. 
vii ii. Serm. Repent, viii (i 452) Those seven degrees in 
2 Cor. 7, which may serve to assure ourselves and to shew the 
world, we dally not with repentance, but make a serious 
matter of it and go to it in good earnest : it. v (i 386) Now 
mark these four well ; i. fear, 2. sorrow, 3. anger, 4. desire, 
and look into 2 Cor. 7, ii, if they be not there made, as it 
were, the four elements of repentance, the constitutive causes 
of it. i. Fear, the middle point, the centre of it. 2. Sorrow 
that works it. And, if sorry for sin, then of necessity 3. 
angry with the sinner, that is ourselves, for committing it. 
It is there called indignation, and no slight one, but proceeding 

3 i8 NOTES 

ad -vindictam, to be wreaked on ourselves for it. 4. And desire 
is there too, and zeal joined with it to give it edge. These 
four, the proper passions all of repentance, and these four 
carry everyone, as we say, his fast on his back. Much more, 
where they all meet, as in true earnest repentance they all 
should. Cp. ib. iv (i 372 sq.), v (i 380), viii (i 441), Absolu 
tion (v 100 sq.), 5. Giles p. 626. 

P. 67. 7 sqq. The Apostles Creed translated into abstract terms. 
Cp. the Sunday creed above. 

P. 69. 27 sqq. From the morning prayer bone Jesu .- also in Horae 
1494 f. 3. 

P. 70. 2. Goodness, dyaBuaTJVi). Serm. Nat. xiii (i 230) And 
the Apostle tells us, the evdoKia that is in God is evSoicta 
aya6<ixrijt>T}s (2 Th. in): it is not but regulate by his good 
ness where, as the A.V., Andrewes takes ayaBuffijvr] of the 
divine goodness (contrast R.V.) as in Neh. ix 25, 35, Pr. 
of Manas. 14. Elsewhere not used of God in Ixx or N.T. 

17. 7ro\nei cr7rXa7XJ /a, the reading of S. James v n in the 

Complutensian text. 

23 sqq. I.e. punishing. 

24. Serm. Rep. iii (i 345) I for my part fain would, saith 

God ; it is their " not " and not mine. My nolo is nolo ut 
moriatur ; my volo is volo ut convertatur, " I will not their death, 
I will their conversions " (Ezek. xviii 32, xxxiii n); this is 
my volo. Nay, quoties volui ? "How often would I?" et 
noluistis " and ye would not " (S. Mt. xxiii 37). 

30. Andrewes apparently takes Is. xl 2 to mean that the 

Return is a double compensation for what Israel has suffered 
for its sins ; whereas it obviously means that in the Exile it 
has suffered a double retribution, Jer. xvi 18. 

31 sqq. Serm. Pentec. x (iii 298) There is much in this term 

"accepting." . . . Three degrees there are in it : i. Accepted 
to pardon that is crvyyvw/jirj. 2. Accepted to reconciliation 
that is Ka.Ta\\ayri. And further, 3. Accepted to repropitia- 
tion, that is i\ao>i6s, to as good grace and favour as ever, even 
in the very fulness of it. They show it by three distinct 
degrees in Absalom s receiving, i. Pardoned he was when he 
was yet in Geshur (2 Sam. xiii 39) ; 2. Reconciled, when he 
had leave to come home to his own house (2 Sam. xiv 23) ; 3. 
Repropitiate, when he was admitted to the king s presence 
and kissed him (33). Cp. pp. 136, 153. 

P. 71. 6 sqq. See S. Paul s Lectt. pp. 72-84. 

9-11. S. Paul s Lectt. p. 81 As touching the fixed starres, 

God saith in Job in his 38. chapter 32. Canst thou bring forth 
Mazaroth in their time? This Mazaroth is taken for the 
Zodiack. Canst thou guide Arcturus -with his sonnes ? The starre 
Arcturus is the Northern Pole, in the tayle of Ursa maior. 
. . . There is mention of Orion and the Pleiades, Job 38 31. 
Orion, when it appeareth, bringeth in Winter: sweet are the 

NOTES 319 

influences of the Pleiades, dditias sunt Pleiadum : When those 
seven starres appear, the same being in Taurus, they bring in 
the spring and pleasant flowers. The meaning of Mazzaroth 
is uncertain. Perhaps it is the Mazzaloth of 2 Ki. xxiii 5, 
meaning either the signs of the Zodiac or the planets. The 
chambers of the south are probably the great spaces and deep 
recesses of the southern hemisphere of the heavens, with the 
constellations which they contain. See Davidson on Job ix 
9 and xxxviii 31. 

P. 71. 19. The Earthquake. On Easter Wednesday, being the 
sixt of April, 1580, somewhat before six of the clock in the 
afternoon, happened this great Earthquake, whereof this dis 
course treateth : I mean not great in respect of long con 
tinuance of time, for (God be thanked) it continued little 
above a minute of an hour, rather shaking God s rod at us, 
then smiting us according to our deserts : Nor yet in respect 
of any great hurt done by it within this Realm : For although 
it shook all houses, castles, churches, and buildings, every 
where as it went, and put them in danger of utter ruin ; yet 
within this Realm (praised be our Saviour Christ Jesus for it) 
it overthrew few or none that I have yet heard of, saving 
certain stones, chimneys, walls and pinnacles of high build 
ings, both in this City and in divers other places : Neither do 
1 hear of any Christian people that received bodily hurt by it, 
saving two children in London, a boy and a girl. . . . But I 
term it great in respect of the universalness thereof almost at 
one instant, not only within this Realm, but also without, 
where it was much more violent and did far more harm ; and 
in respect of the great terror which it then strake into all 
men s hearts when it came. . . . The Report of the Earthquake, 
appended with an admonition to The Order of Prayer for 
Wednesdays and Fridays, for the provinces of Canterbury and 
York, 1580 {Liturgical services, Parker Soc. p. 567). Cf. 
Romeo and Juliet I Hi 23 Tis since the earthquake now 
eleven years. Andrewes must have been in London at the 
time ; since from 1574 onwards, so long as he was in Cam 
bridge, he visited his parents for a fortnight before Easter and 
a fortnight after {Minor Works p. v). 

P. 72. 6. With us { immanu) added from the Greek (jifuv). 

P. 74. 7-1 3. The seven capital or principal sins. The history of 
this list can be gathered sufficiently from the following 
writers: Evagrius of Pontus (f 398) de octo vitiosis cogitationibui 
(Migne P.G. xl 1272); John Cassian (f c. 430) Jnstit. v i, 
Collat. v 2 ; S. Nilus Asceta (f c. 430) de octo spiritibus nequitiae 
(Migne P.G. Ixxix 1145); Eutropius of Valentia (vi cent.) 
de octo vitiis (Migne P.L. Ixxx 9) ; S. Gregory the Great 
(t 604, Moralia xxxi 87 ; S. Isidore of Seville (f 636) Quasi, 
in V.T. Deut. xvi ; S. John of Damascus (f c. 760) de octo 
spiritibus nequitia (i 506 ed. Lequien) ; Alcuin (f c. 800) de 
virtutibus et vitiis 27 ; pseudo- Alcuin (xi cent.) de officiis 13 : 

3 2o NOTES 

Peter Lombard (f 1164) Senttnt. ii 42; S. Thomas Aquinas 
(f 1272) Summa ii 1 84 4 ; and the homily de verbo Venite ad 
me among the works of Gerson (iii 735). 

1. They are called vitia or peccata principalia or originalia or 
caf Italia and \oyifffj.ol yeviKurraToi as the root-sins, the 
fountain-heads from which the rest flow : cf. Alcuin loc. cit. 
sunt vitia principalia vel originalia omnium vitiorum ; ex 
quibus quasi radicibus omnia corruptae mentis vel incasti 
corporis diversarum vitia pullulant iniquitatum (cp. S. Thorn. 
Aq. Summa ii * 84 3)- Also criminalia and irvev/j-CLTa TT]t 
irovrjpLas. The later name the mortal or deadly sins (R. Rolle 
[1340] hede or deadlyche sins : Chaucer Parson s Tale: 
./Eneas Sylvius de liberorum educatione mortis peccata ; Prymer 
ap. Maskell Man. rit. iii 255 seuen dedeliche synnes : Prymer 
Regnault 1537 septem peccata mortalia, < seuen deadly sins : 
Shakespeare Measure for Measure III i in the deadly seven : 
Cosin Private devotions seven deadly sins, as they are commonly 
called ; etc.) is popular and not strictly correct. Mortal or 
deadly sins in the strict sense cannot be enumerated, since the 
deadly character of sins depends upon the state of the will. 

2. Eastern writers generally, and the early westerns (Cass., 
Eutrop.) and some later westerns (Ale., Gers. and others) 
enumerate eight principal vices: viz. 

(l) Gluttony (fyaffTplfjiapyta, gastrimargia, vrntr. s ingluvies, 
gulte concupiscentia, gula). 

2) Fornication (jropveia, firi6vfj.La..fornicatio^. 

3) Avarice (<f>i\aipyvpia.,f hilargyria, avaritia, amor pecuniei}. 
4^ Sadness (Xmn), tristitia). 

5) Wrath (dpy-fi, ira). 

(6) Accidy (d/cijSia, acedia, anxietas, tadium cordis*). 

(7) Vainglory (/ceyoSo^io, cenodoxia, vana or inanis gloria, 

(8 ) Pride (bTreprj<t>aj>la, superkia). 

Westerns for the most part distinguish between guilty sorrow 
on one s own account (tristitia or acedia) and that on account 
of others good (invidia), and accordingly for sadness and 
accidy substitute sadness or accidy and envy ; and they 
generalise fornication into luxuria. So modified the list 
appears in Greg., pseudo-Ale., and [Gerson]. Besides this 
Greg., followed by pseudo-Ale., treats pride as the root of all 
the rest, so that the seven are the principalia issuing out of 
pride. Then in Pet. Lomb. these seven appear simply as 
the seven capitals : S. Thomas treats pride and vain 
glory as identical, and so the list becomes finally inanis gloria 
or superbia, invidia, ira, tristitia or acedia, avaritia, gala, luxuria 
(cp. Dante Purg. x-xxvii) and in English pride, envy, -wrath 
or ire, accidy or sloth, avarice or covetise, gluttony, lechery (Chaucer 
Parson s Tale; Prymer 1537^ 167 b.; Maskell Man. rit. iii p. 255). 
A memoria technica of the list is contained in the verse Luxut 
gustus avet tristis furit invidet ambit (S. Raymund of Pennafort 
Summa iii 34 4), and again in the word SALIGIA, formed of 

NOTES 321 

the initial letters, with its meaning pointed in the verse 
yt tibi sit vita semper saligia -vita (S. Antonine of Florence 
Summa III xvii 17 3). For an analysis and rationale of the 
list see S. Thorn. Aq. Summa ii 1 84 4. 

Andrewes list is the same, except that it is expressed in 
biblical words or phrases: Tt5<os I Tim. iii 6, vi 4, 2 Tim. iii 
4: <f>66vos Gal. v 21 : 6pyC\ov Tit. i 7: Tr\-r)fffj.ovri Col. ii 23 : 
dcrAryeta (=Iuxuria) S. Mk. vii 22, Gal. v 19: Trepiffirafffiol 
fiiuriKol ^a-varitia~) S. Lk. x 40, xxi 34 (the complete 
phrase occurs in the introduction to the Lord s Prayer in Lit. 

5. James p. 31 (59) : cp. S. Cyr. Al. horn, pasch. xxx 5 rov 
irapbvTos [3iov trepunraa fjLol} : rb -)(\iapbv rrjs axydlas Rev. iii 
1 6, Ps. cxix 28, Is. Ixi 3, Ecclus. xxix 5 (on Accidy see 
Paget Spirit of discipline, introd. and serm. i). Andrewes order 
is not the usual one, and it seems to be accidental. 

3. Origen in Jes. Nav. i 7 (cp. viii 6) interprets the nations 
of Canaan as symbolising our spiritual enemies, sins to be 
conquered ; Eutropius u.s. as symbolising the eight principal 
vices. Cassian makes Egypt the symbol of gluttony (Ex. 
xvi 3) and the seven Canaanite nations of the other seven 
principal vices. In S. Isidore of Seville u.s., in the Glosia 
ordinaria on Deut. vii i, in Peter Lombard u.s. , and in Card. 
Hugo on Deut. vii i (quoting the G/ossa~), the seven nations 
correspond generally to the seven capital sins of the western 
list. In the moral addition to the Glossa ordinaria on Deut. 
vii. I, the seven nations are made to correspond one by one 
to the seven sins, on the ground of the supposed etymological 
meaning of the national names, and in [Gerson] a different 
set of correspondences is made out, also on etymological 
grounds, between the eight nations and the eight sins. 
Andrewes agrees with the Glossa in assigning avarice to the 
Canaanite, and with [Gerson] in assigning pride to the 
Amorite and accidy to the Jebusite. Since the names do not 
occur in any biblical order, it is probable that he intended 
them to correspond one by one to the sins. It is obvious to 
make the Amorite correspond to pride, since the name means 
mountaineer, and the Canaanite to the distractions of this 
life, since, from the commercial pursuits of the Canaanites 
(Phenicians), the name was used for any merchant, Job xli 

6, Prov. xxxi 24, Hos. xii 7 ; and the Jebusite to accidy or 
a crushed spirit, by deriving the word from bus to trample, 
tread down (Jehus = a trodden place, a threshing floor). The 
rest do not seem to be explicable. 

P. 74. 15-21. The virtues opposed to the capital sins. S. Nilus 
de -vitiis qua opposita sunt -uirtutibus (Migne P. G. Ixxix 1141) 
gives a list of virtues opposed to the eight vices. Cp. Dante 
Purg. ; Chaucer Parson s Tale; Prymer Regnault 1537 f. II 
virtutes et remedia contra septem vitia capitalia: Sis humilis 
largus castus patiens moderatus compatiens fortis : septem 
mortalia tollis ; Martene de ant. ecd. rit. iii 68 1 ed. Antw. 
1737. Andrewes list is again in N.T. language. 

322 NOTES 

P. 74- 34- Serm. Nativ. ix (i 141) Our conception being the root 
as it were, the very groundsill of our nature ; that He might 
go to the root and repair our nature from the very founda 
tion, thither He went ; that what had been there defiled and 
decayed by the first Adam, might by the Second be cleansed 
and set right again. That had our conception been stained, 
by Him therefore/>r/OTw#z ante omnia, to be restored again. He 
was not idle all the time He was an embryo all the nine 
months He was in the womb ; but then and there He even 
eat out the core of corruption that cleft to our nature and 
us and made both us and it an unpleasing object in the sight 
of God. Cp. S. Bernard Serm. ii in Pentec. 4 (i 937) Christus 
ergo ibi primum medicinam apposuit ubi primus vulneri 
patebat locus et substantialiter utero virginis illapsus de Spiritu 
sancto conceptus est, ut conceptionem nostram mundaret, 
quam spiritus malus, si non fecerat, tamen infecerat : ut non 
esset etiam in utero vita ipsius otiosa dum novem mensibus 
purgat vulnus antiquum, scrutans ut dicitur usque ad imum 
putridinem virulentam ut sanitas sempiterna succederet. 

35. Serm. Nati-v. vii (i 1 14) To purge our sins He began this 

day, the first day, the day of His birth ; wherein He purified 
and sanctified by His holy Nativity the original uncleanness 
of ours. 

36. Serm. Passion ii (ii 157) What this day the Son of God 

did and suffered for us : and all for this end that what He 
was then we might not be, and what He is now we might be 
for ever. 

P. 75- "3- Cp. S. Athan. de incarn. adv. Apollin. i 5 TT)S ftev afiaprias 
TTfV Ka.ra.Kpi.ffiv iirl -yijs, rrjs Se Kardpas ryv Ka.6a.tpe- 
ffiv eirl |y\oi>, TTJS re <f>6opas TTJP a,Tro\vrp<j)<riv ev rig rd<fi(f> ical 
TOV TIJV KO,Ta\vffiv ev r 965, iravrl ^7ri/3as r6iry iva 
rov ffVjJ.ira.vros avOpuirov TTJV ffumjpiav Karepydffrjrai. 

4. Serm. Res. xviii (Hi 89) Brought thither He was to the dead : 

so, it lay us upon ; if He had not, we should. We were 
even carrying thither; and that we might not, He was. 
Brought thence He was, from the dead: so it stood us in 
hand ; if He had not been brought thence, we should never 
have come thence, but been left to have lain there world 
without end. Cp. ib. 93. Tertullian de anima 55 sed in hoc, 
inquiunt, Christus inferos adiit, ne nos adiremus : S Aug. 
In Ps. Ixxxv 17 ille pervenit usque ad infernum ne nos 
remaneremus in inferno. 

5 sq. Serm. Pentec. iii (iii 148) Easter day : opened us the 

gate of life, " as the first fruits of them " that rise again. 
Ascension-day : opened us the gate of heaven ; thither as 
" our forerunner entered," to prepare a place for us. Serm. 
Res. ii (ii 206 sqq.) is on i Cor. xv 20. 

11-13. Serm. Pentec. xi (iii 309) That we may know the 

grace of the Spirit, they are tu6ev, " from without." In us, 
that is, in our flesh, they grow not ; neither they nor any 

NOTES 323 

good thing else. And not only e^wOfv " from without " ; 
but St James fouQev too, " from above, from the Father of 
lights." Both these are in super (Acts ii 16); and but for 
these, we might fall into a phantasy they grew within us 
and sprung from us ; which, God knoweth, they do not. 
Cp. it. vi (iii 21 1), ix (iii 272), xiv (iii 368). On the 
evident effects of the coming of the Holy Ghost see it. xiii 
(iii 356-8), vi (204 sq.). 

P. 75. 19. Mutual (dXXeTrdXXTjXoi ), not merely common, because 
intercessions, alms, etc. are included in the hallowed things. 
Cp. on p. 47 1. 29. 

P. 77- * 3 sc l Th e phrase 6 ev d-yi otj N. generally means N. among 
saints i.e. Saint N. ; but Andrewes habitually uses it in 
the present sense. 

- 39. Cp. on p. 52 1. 7. 

P. 78- 25. Andrewes has altered the war of the original into 


P. 79- 6 S VI- Imitated from Doming lesu Chriiti apud me sis ut me 
defendas, etc. (also in Horae 1494 f. 151). Cp. the benedic 
tions of the sick in Or Jo Rom. x 33 ; Menard Sacr. Greg. 
annot. p. 354; Liber E-veskam. C. 114; Hort. an. Lyons 1516 
f. 193 b ; Gerson de -verbis Venite ad me (iii 736). 

- 23 sq. Alternative renderings of hbdh majesty. 

- 27 sq. Sept. has this (cp. Isa. Ixiv i) in place of the next 
three lines which represent the Hebrew. 

P. 8l. 6 sqq. Cp. S. Paufs Lectt. 84-92. 

- 14, L has dvaffrdcreus apparently by mistake for dca^atrewj. 

- 1 6 sq. Serm. Res. viii (ii 309 sqq.) is on this text. 

- 20. The day of Andrewes birth in 1555 is unknown. Sept. 
25, which is sometimes given, seems to arise from a mis 
understanding of a passage in Buckeridge s funeral sermon : 
Yea, then his life did begin, when his mortality made an 
end ; that was natalis, " his birthday," September the twenty- 
fifth (Sermons v 297) where the allusion is to natale, the 
technical name for the day of a Saint s death. Besides, Sept. 
25 1555 was a Wednesday. The meaning of this petition 
is not clear ; perhaps 5td r^s rnjitpas is a mistake for 5. TTJI* 
Tjfj.tpav, because of. 

P. 82. 17 sq. Heb. according to all thy righteousness, Sept. 
/card TT)v SiKaioavvTjv <rov. Andrewes combines Theodotion s 
& iraffiv i) t\e7)fj.offvvij ffov and Vulg. in omnem iustitiam 
tuam (representing bekol instead of kekof), but correcting 

- 25-27. This follows exactly neither Heb., Sept., Theodt. nor 

- 29, 33. These passages from S. James and S. John are 
similarly combined in Serm. Rep. iii (i 339), Pent, iii (iii 153), 
ix (iii 270), Absol. (v 91), Prayer xiv (v 428). 

324 NOTES 

P. 82. 31. Cp. Hebrew daily prayers p. 9 let thy mercies rejoice over 
thine attributes. 

P. 83. 14. Serm. Res. ii (ii 219) this sin that " cleaveth so fast " 
to us (Heb. xiii i) : S. Giles Lect, p. 623 evireplffrarof 
dfiapria an imbracing sinne. 

20 sq. From the introd. to the Lord s Prayer (59). Cp. 

Eucholog. p. 283 ev olgjS^TTOTe Kivr/crei. (ra/wcoj KO.I Trvev/Maros 
TOV ffov dir^AAoT pubdrj GeXr/fiaTOS Kal r-ijs ffijs ayiorr/Tos. 

P. 84. 9 sq. Serm. Res. v (ii 262) That Job s flesh should be 
admitted upon the Septuagint s reason in the forepart of the 
verse, TO avavrXovv ravra, that it hath gone through, joined 
in the good, endured all the evil, as well as the soul. 

20. On Paraclete see Serm, Pentec. iv (iii 175 sqq.). Ib. iii 

(iii 158) If we look up we have a Comforter in heaven, even 
Himself ; and if we look down, we have a Comforter on earth, 
his Spirit ; and so we are at anchor in both. 

25-85, 1. ii. The M.eyd\ri a-wnirrr/ or great litany of the 

orthodox eastern rite, said by the deacon at the beginning 
of the Liturgy, at Vespers and at Lauds. The R? fLvpie 
4\tr)<rov is said by the choir after each suffrage, except the 
last, to which the Rj is Sot Kvpie retained by Andrewes. The 
last line for unto Thee etc. is the beginning of the doxology 
said by the priest. Mother of God is of course 0eoT6/cos, 
Jeifara, she who brought forth (as man) Him who is (per 
sonally) God. 

P. 85. 28 sqq. This thanksgiving, being a review of life, is 
appropriate to the weekly commemoration of Andrewes 
birthday. Cp. pp. 229, 233, and the thanksgiving in Hart, 
animae 1516 f. 79, quoted below. 

29-31. S. Aug. de civ. Dei vii 31 : quanquam enim quod 

sumus, quod vivimus, quod czlum terramque conspicimus, 
quod habemus mentem atque rationem, qua eum ipsum qui 
hsec omnia condidit inquiramus, nequaquam valeamus action! 
sufficere gratiarum. 

P. 86. 5. Serm. Pent, xii (iii 331) His gifts of nature; outward 
beauty, stature, strength, activeness ; inward wit to appre 
hend, memory to retain, judgement to discern, speech to 

9. Instruction i.e. catechising (Kar^T/Vews). See Cat. doct. 

p. 6. 

23 sqq. Horolog. p. 16 t $i& 7-975 e7ra77e\tas rwv /jt,e\\6vT(av 

dyaOuv : p. 90 TTJS TWV fj.e\\6vruv . . cbroXawrews . . OyaavpCiv. 

27 sqq. On Andrewes honest and religious parents see 

H. Isaacson Life and death of Lancelot Andrewes (Andrewes 
Minor Works p. iii) ; on his thankfulness to all from whom 
he had received any benefit it. p. xx sq.; on his friends, R. L. 
Ottley Lancelot Andrewes ch. vi ; on his bequests to his 
servants, Isaacson p. xiv. With this passage cp. Marcus 
Aurelius Mea. i. 

NOTES 325 

P. 86. 30. Colleagues (TV/JL/XVO-TUV ; Newman religious intimates : 
Whyte fellow-ministers. ^u/UyutfoTTjs one who is initiated 
into the mysteries with others : see examples in Lightfoot 
on S. Ignat. ad Eph. 12 ; and add S. Jer. Ep. Iviii ad Paulin. 
1 1 ad teipsum veniam symmysten, sodalem meum et amicum ; 
and cp. symmuses, symmistts as the title of the priests who 
concelebrate with the archbishop at Lyons (de Moleon 
Voyages liturgiques p. 47). Andrewes probably means simply 
colleagues, who in fact at most stages of his life would be in 

P. 87. 1-6. Preface of Lit. S. Chrys. (384) vvep TOVTUV 

e^ xapurrovfjiev aoi . . inrtp itavruv &v fo/mev Kal &v oi>K 
ruv (pavepuv Kal a,<f>avG)v evepye&iuv ruv els 7)/ yeyevr)/j,ej>(i}v : 
S. Chrys. hom. vi in i Tim, \ el d inrep TUV rov ir4\as 
evxapiffrelv 5e?, iro\\f fM\\ov inrtp TUV els rj/j-as Kal ruv \dOpa 
yivofjtfvuv Kal eKdvruv Kal CLK^VTUV Kal virp TUI> SOKOVVTWV elvai 
\virfipiav. Cp. hom. x in Col. 2. 

P. 88. S sc iq- Cp. S. Paul s Led. pp. 669-672. 

- 14-18. Serm. Gunpowder Tr. vii (iv 330) We divide his 
works, as we have warrant, into his works of Fiat, as the 
rest of his creatures ; and the work of Faciamus, as man, the 
masterpiece of his works, upon whom He did more cost, 
shewed more workmanship, than on the rest ; the very word 
Fadamus sets him above all. i. God s irpoj3ov\ia, that He did 
deliberate, enter into consultation, as it were, about his 
making, and about none else. 2. God s afrrovpyta, that 
Himself framed his body of the mould, as the potter the clay. 
3. Then that He breathed into him a two-lived soul, which 
made the Psalmist break out Domine quid tst homo etc. " Lord, 
what is man, that Thou shouldest so regard him," as to pass 
by the heavens and all the glorious bodies there, and passing 
by them, breathe an immortal soul, put thine own image upon 
a piece of clay ? 4. But last, God s setting him super omnia 
opera manuum suarum, " over all the works of his hands." His 
making him, as I may say, Count Palatine of the world ; this 
shews plainly his setting by man more than all of them. 
Cp. on p. 351.3: 5. Paul s Led. pp. 93-1 1 1 : S. Clem. Rom. 
ad Cor. 33 4, S. Iren. Hcer. iii 22 i. 

- 14, 15. S. Cyr. Al. Glaph. i in Gen. p. 5 irpo^ov\lois frfyta 
Kal afiTOVpylq, ri> T^xyrifj.a. . cp. in Esai. i 2 p. 44, adv. lulian. 
i p. 22. 

- 16. Serm. Pentec. vi (iii 206) They count them [the gifts 
of the Holy Ghost]. i. His merahepheth or "agitation" 
(Gen. i 2), which maketh the vegetable power in the world. 
2. His nephesh hayah " spirit or soul of life " (Gen. i 20), in the 
living creatures. 3. His nishmath fiayyim "heavenly spirit of 
a double life" (Gen. ii 7) in mankind. Cp. S. Paul s Led. 
p. 151 ; and above on 11. 12-16 a two-lived soul. Serm. Res. 
ii (ii 217) Two lives here be: in the holy tongue, the word 
which signifieth life \_hayyim~\ is of the dual number, to shew 



us there is a duality of lives, that two there be, and that we 
to have an eye to both. . . . The Apostle doth after at the 
forty-fourth verse [i Cor. xv 44], expressly name them both. 
i. One a natural life, or life by the "living soul"; the 
other, 2. a spiritual life, or life by the " quickening Spirit." 
Of these two, Adam at the time of his fall had the first, of a 
"living soul " \_nephesh hayah~\, was seized of it ; and of him all 
mankind, Christ and we all, receive that life. But the other, 
the spiritual, which is the life chiefly to be accounted of, that 
he then had not, not actually ; only a possibility he had, if 
he had held him in obedience and " walked with God," to 
have been translated to that other life. . . . Now Adam by 
his fall fell from both, forfeited both estates. Not only that 
he had in reversion, by not fulfilling the conditions, but even 
that he had in esse too. For even on that also did death seize 
after et mortuus est. This interpretation of hayyim (an abstract 
plural, not a dual) is fanciful : the word simply means life. 

P. 88. 17. S. Paul s Led. p. 95, The lineaments hereof by the 
Fathers are said to be first, The essence of the soul is in the 
body, in omni &unaquaquc parte, as God is in the world. Secondly, 
the soul is immortal : God is so. Thirdly, there is a triple 
power of the soul, Understanding, Memory, and Freewill. 
Understanding is every where, in Heaven, in Earth, in the 
deep, on this side and beyond the Seas ; there is an ubiquitie 
of the soul, as of Gods presence, every where. Memory, the 
infinitenesse thereof is as that of God, who is without limita 
tion ; quiz est h&c immensa hominum capacitas ? saith a Father ; 
the will and conscience cannot be bound, but is free to think : 
so God what him pleaseth, that can he doe. God, by his 
power, createth man, and maketh a natural World : And Man, 
likewise, maketh artificialem mundum, as ships for carriage, 
temples for service, lights and candles as artificial starres : 
creavit etiam homo alteram quasi naturam. Cp. the following 

1 8. S. Paul s Lect. p. 96 After God hath crowned man with 

knowledge and love, in the latter part of this verse [Gen. i 
26], he giveth him a Scepter and maketh him Vicegerent over 
the Sea, the Aire, the Earth ; over all the fishes, fowls, beasts, 
and creeping things therein, bidding him to rule over them. . . . 
Mlscen saith, Fecit Deus hominem nudum, to shew that he needed 
the help of other Creatures for cloathing and for meat : Mans 
soveraigntie is to have at his command, and to serve him, the 
whole earth and the furniture thereof. If God bid him to 
rule over the fowls, fishes, and the beasts, over the better sort, 
then surely over the worser : Yea, God hath made the Sunne, 
the Moon and Starres, with all the hoste of Heaven, to serve 
man, and hath distributed them to all People, Deut. iv 19. He 
hath given him dominion over the beasts, that is, the priviledge of 
hunting into what parts he please ; and dominion over the Earth, 
which is the priviledge of Husbandry. Oh let us live after 
the similitude of him whose Image we are; and let u not be 

NOTES 327 

like, nay worse than beasts, pejus est comfarari bestiac, quam nasci 
P. 88. 20. S. Paul s Led. pp. 155-167. 

21 sqq. col. 3. Cp. pp. 35, 40. 

3 1 sq. It is an early speculation that the Fall and the promise 

of the victory of the Seed happened on Friday, the day of 
the fulfilment of the promise. S. Irenaeus Hcer. v 23 2 
Si quis velit diligenter discere qua die ex septem diebus 
mortuus est Adam, inveniet ex Domini dispositione. Re- 
capitulans enim universum hominem in se ab initio usque ad 
finem, recapitulatus est et mortem eius. Manifestum est 
itaque, quoniam in ilia die mortem sustinuit Dominus 
obediens Patri in qua mortuus est Adam inobediens Deo. 
In qua antem mortuus est, in ipsa et manducavit. Dixit 
enim Deus In qua die manducabitis ex eo, morte moriemini. Hunc 
itaque diem recapitulans in semetipsum Dominus venit ad 
passionem pridie ante sabbatum, qua; est sexta conditionis 
dies in qua homo plasmatus est, secundam plasmationem ei, 
earn quae est a morte, per suam passionem donans. Cp. 
[Tertullian] adv. Marcion. ii 161 : [S. Ath.] Quasi, ad Antlach. 
49: Ludolph. Sax. Vita Christi ii 66 7 : Dante Par. xxvi 
139 sqq. The correspondence is also extended to the hour 
of the day, Bede in Marc. Evang. xv 33 : Theophylact in Matt. 
xxvii 45 : Synaxarion of Sunday of the Tyrophagos : Golden 
Legend Passion. 

P. 90. 22-36. Modelled upon and largely quoted from the Salve 
tremendum . . caput (Horae 1514^ 70); cp. p. 21 6 below. L 
omits given to drink, shamefully befouled, loaded, 
which are supplied by W, apparently from the Latin text 
(on the opposite page in the ed. of 1675). Cp. Serm. Res. x 
(ii 355) They loosed Him not, but rudely they rent and 
rived Him, one part from another, with all extremity; left 
not one piece of the continuum whole together. With their 
whips they loosed riot, but tore his skin and flesh all over; 
with their hammers and nails they did not sol-vcre [S. Jo. ii 19], 
but fodere [Ps. xxii 17] his hands and feet; with the wreath 
of thorns they loosed not, but gored his head round about ; 
and with the spear-point rived the very heart of Him, as if 
He had said to them Dilaniate, and not sol-vite. For as if He 
had come e laniena, it was not corpus solutum, but lacerum : 
" his body not loosed, but mangled and broken," corpus 
quod frangitur : and his blood not easily let out, but spilt 
and poured out, sanguis qui funditur (i Cor. xi 24, S. Mt. 
xxvi 28) even like water upon the ground. Passion ii (ii 143) 
1 His skin and flesh rent with the whips and scourges, his 
hands and feet wounded with the nails, his head with the 
thorns, his very heart with the spear-point ; all his senses, 
all his parts laden with whatsover wit or malice could invent. 
His blessed body given as an anvil to be beaten upon with 
the violent hands of those barbarous miscreants. 

22. Serm. Passion ii (ii 144) No manner violence offered 



Him in body, no man touching Him or being near Him ; in 
a cold night, for they were fain to have a fire within doors, 
lying abroad in the air and upon the cold earth, to be all of 
a sweat, and that sweat to be blood ; and not as they call it 
diaphoreticus " a thin faint sweat," butgrumosus " of great drops "; 
and those so many, so plenteous, as they went through his 
apparel and all ; and through all streamed to the ground, 
and that in great abundance ; read, enquire, and consider, 
si fuerit sudor slcut sudor iste " if ever there were sweat like this 
sweat of His." 

P 90. 24. Serm. Passion iii (ii 170) They did not put on his wreath 
of thorns and press it down with their hands, but beat it 
on with bats to make it enter through skin, flesh, skull 
and all." Res. vi (ii 277) When "they made furrows on 
his back " with the scourges, when " they platted the crown of 
thorns and made it sit close to his head," when " they 
digged his hands and feet," He felt all. So Ludolph of 
Saxony Vita Chritti ii 62 19 et acceperunt arundinem de manu 
eius et percutiebant sacrum caput eius : et ratione doloris in- 
fligendi ut aculei spinarum ibrtius infigerentur capiti : and 
the Golden Litany (Maskell Man. rit. iii p. 268) thi crowne 
of thornes violently pressed on thi hede. This seems to be 
only an interpretation of S. Matt, xxvii 30, and perhaps is 
not intended by the Evangelist. Its treatment in art, often 
with painful emphasis, is familiar: see Mrs. Jameson The 
History of our Lord ii pp. 87 sq. 

26. Serm. Res. vi (ii 277) And for reproba-verunt [Ps. cxviii 

22], that is as true. For how could they have entreated a 
reprobate worse than they entreated Him ? in his thirst, in 
his prayer, in the very pangs of death, what words of scorn 
and spiteful opprobry ! Golden Litany (Maskell Man. rit. iii 
p. 271) for tho opprobrious and scornefull wordes whych 
hangyng on the crosse Thou herdist spokyn vnto Thee. 

30 sq. Serm. Passion iii (ii 170) In Gabbatha they did not 

whip Him, saith the Psalmist, " they ploughed his back and 
made," not stripes but "long furrows." . . . They did not in 
Golgotha pierce his hands and feet, but made wide holes like 
that of a spade, as if they had been digging in some ditch 
(Ps. xxii 1 6). 

32. Ludolph of Saxony Vita Christi ii 63 41 de qua oratione 

videtur loqui apostolus dicens de Christo Qui in diebus carnis tua 
etc. Cp. S. Giles Lect. p. 691. Serm, Pass, ii (ii 146) His 
most dreadful cry, which at once moved all the powers in 
heaven and earth " My God, my God, why hast Thou for 
saken Me ? " Weigh well that cry, consider it well and tell 
me si fuerit clamor shut clamor iste if ever there were cry like 
that of his. " Res. xvi (iii 55) That we might cry "Abba 
Father," He was content to cry that strange cry Eli Eli, 
" My God, my God," on the cross. Golden Litany (Maskell 
Man. rit. iii p. 271) for that grete and myserable crye that 
Thou madist to thi Father. 

NOTES 329 

P. 90. 35 sq. The words of Institution are here applied to the 
Passion, as in Serm. Res. vii (ii 300). But broken is pro 
bably no part of the N.T. text, but a liturgical addition ; 
and in any case it refers, not to what was done in the passion, 
but to the breaking of our Lord s body for distribution as 
food (cp. Is. Iviii 7). And it is questionable whether out 
poured refers to the shedding of our Lord s blood on the cross, 
and not rather to its application, the antitype of the levitical 
outpouring, sprinkling etc. (i S. Pet. i 2: Heb. ix 19-26). 

P. 91. 24 sqq. Serm. Pentec. i (iii 129) There be nine of them set 
down, nine "manifestations of the Spirit" some of them 
nine; there be nine more set down, nine "fruits of the 
Spirit " some of them nine, some gift He will give. It. vii 
(233) Great variety of gifts there are in it, and all are feathers 
of the dove mentioned in this Psalm, verse thirteen [Ps. 
Ixviii 13] ; either the silver feathers of her wing, or the 
golden of her neck, for all are from her. They are reduced all 
to two; i. "The gifts," 2. "the fruits." "The gifts," 
(i Cor. xii 4) known by the term gratis data; "the fruits " 
pertaining to gratumfaciens. But the gratum faciens bring to 
every man for himself, the gratis data for the benefit of the 
Church in common ; these latter are ever reckoned the proper, 
and most principal, dona aedit of this day. 

24-27. Serm Pentec. vii (iii 238) We said even now: to 

"dwell among us," He must dwell in us; and in us He 
will " dwell," if the fruits of his Spirit be found in us. And 
of his fruits the very first is love. And the fruit is as the 
tree is. For He Himself is love, the essential love, and love- 
knot of the undivided Trinity. In the West, the fruits of 
the Spirit are commonly counted as twelve, in accordance 
with the text of the Vulgate. The Old Latin version has 
nine : caritas, gaudium, fax, patientia, bonitas, mansuetudo, Jides } 
lenitas, continentia castitatis. The Vulgate adds benignitas before 
bonitas, and longanimitas before mansuetudo, apparently as prefer 
able renderings of X^IJO^TTJS and ayaOufftivri, and for lenitat 
reads modestia, and for continentia castitatis reads continentia, castitat. 
Cp. S. Thorn. Aq. Summa ii 1 70. 

28-30. The Gifts of the Holy Ghost, dona Spiritus Sancti. Serm. 

Pentec. ii (iii 134) These "gifts" and "graces" be of many 
points, more points of this wind than there be of the compass, 
and as it were many Spirits in One ; six, saith Esay (Is. xi 2) ; 
"seven," saith St John (Rev. {4, iii i). Ib. xii (iii 335) 
And care not for them that talk, they know not what, of 
"the spirit of bondage." Of the seven Spirits, which are 
the divisions of one and the same Spirit . . . the last and chiefest 
of all is "the Spirit of the fear of God " (Is. xi 2). Cp. 
Prayer ix (v 388). The seven are derived from Is. xi 2, 3 
through the Sept., which renders the fear of the Lord, in 
v. 2 by fvfftfieia, and in v. 3 by $6/3os 6eov. Cp. S. Thorn. Aq. 
Summa ii 1 68. 

3 1-39. The spiritual gifts, TOI Trvfv/j.(triKd, spiritualia, 

330 NOTES 

gratia (i Cor, xii i, 4). Serm. Pentec. xv (iii 384) The word 
is xa/^f A wlTa - I * s a w rd of the Christian style; you shall 
not read it in any heathen author. We turn it "gifts." 
" Gifts" is somewhat too short, x<pio>ia i s more than a gift. 
But first, a gift it is. It is not enough with us Christians 
that a thing be had ; with the heathen man it is, he cares for 
no more, he calls it ty. Sure he is he hath it, and that is all 
he looks after. The Christian adds further, how he hath it ; 
hath it not of himself, spins not his thread as the spider doth, 
out of himself, but hath it of another, and hath it of gift. 
It is given him. Unicuique datur, it is the eleventh verse [i Cor. 
xii n]. "To everyone is given." So instead of Aristotle s 
word ets habit \_Eth. Nic. ii 6 15] he put* St James word, 
S6crtjor Swprj/j.a it is " a gift " unto him. And how a gift? 
Not do ut des ; give him as good a thing for it, and so was 
well worthy of it. No, but of free gift. And so to St James 
word, dd}p7i/j.a, which is no more but a gift, he adds St Paul s 
here, -^dpiff/j-a wherein there is x^P 1 * tnat s ) " g race >" an( i so 
a grace-gift, or gift of grace. This word the pride of our 
nature digests not well, <pv<rts and Qvffiiacns touch near, nature it 
easily puffed or blown up ; but ^dptcr/u.a hath a prick in it for 
the bladder of our pride, as if either of ourselves we had it and 
received it not, or received it but it was because we earned it. 
No, it is gratis accepist n on our part, and gratis data on his ; 
freely given of Him, freely received by us ; and that is 
XdpifffMi. right. Ib. p. 380 By " Gifts " is meant the inward 
endowing, enabling, qualifying, whereby one, for his skill, is 
meet and sufficient for aught. Cp. the whole Serm. Pentec. 
xv (iii 377 sqq.) on i Cor. xii 4-7. 

92. 3-5- Serm. Prayer xviii (v 462) We are thy workmanship 
created by Thee ; therefore " despise not the works of thy own 
hands." Prymer 1557 f. Pi O most mighty maker, despise 
not thi work. Eucholog. p. 229 TrXatr/ia abv elfu, JUT; irapLdgs 
ri> Zpyov rwv ^eipw^ aov. Erasmus Precatio (ap. Orarium 
1546 f. 256 b) Tu factor es, refice opus tuum quod formasti. 

6-8. Serm. Prayer xviii (v 462) Besides, we are the "like 
ness" of God s "image"; therefore suffer not thine own 
image to be defaced in us, but repair it. Cassiodorus de In- 
ttit. 33 imaginem tuam in nobis non sinas obscurari. 

9-11. Serm. Prayer xviii (v 462) Secondly, in regard of 

Christ, we are the price of Christ s blood. Empti estit 
fretio, " Ye are bought with a price "; therefore suffer not so 
great a price to be lost, but deliver us and save us. S. Aug. 
Serm. 274 potens homo non potest perdere quod emit auro 
suo et Christus perdit quod emit sanguine suo ? : Erasmus 
Precatio (Orarium 1546 f. 256 b) Tu redemptor es, serva quod 
emisti : Prymer 1557 f. Pi O most prudent redemer, suffer 
not to perish the price of thy redempcion. 

12-14. Serm. Prayer xviii (v 462) Again, we carry his 

name, for as He is Christ, so we are of Him called Christians. 
Seeing, therefore, that "thy name is called upon us," be 

NOTES 331 

gracious to us and grant our request. S. Anselm Mea. xi 
26 christianum me fecisti vocari de nomine tuo. 

P. 92. 17-93. 9- From the Greek Mattins, Horolog. p. 21 sq. 

P. 93. II-2I. From The Book of Common Order ( Knox s Liturgy ) 
1564 (ed. Sprott, 1901, p. 191); thence in Sternhold and 
Hopkins Psalms 1566 (Lit. Services of the reign of Q. Elizabeth 
Parker Soc. p. 265) ; H. Bull Christian prayers and holy meditations 
1566 (ed. Parker Soc. p. 54); Christian prayers 1578 (Private 
prayers of the reign of Q. Elizabeth Parker Soc. p. 559). The 
last words seem to be copied in Francis Bacon s grant them 
patience and perseverance in the end and to the end. (Works 
ed. Ellis and Spedding, vii p. 262). 

22-28. The Anima Christi is at least of the xivth century. 

Harl. MS. 1260 f. 158, of about 1370, and later books note 
that an indulgence was attached to the saying of it at the 
Elevation, by John XXII who died in 1334. The variations 
in the text of it may be illustrated from the following groups 
of authorities: A. Brit. Mus. MSS. Harl. 1260 f. 158 
(Horae, written in England, c. 1370), Add. 28962 f. 419 b 
(Spanish Dominican Horae of beginning of xvth cent.): B. 
Heures de Lengres Vostre, Paris 1502, f. 86 b, Prymer of Salis 
bury N. Le Roux, Rouen 1537, f. 18 b: C. Prymer of Salisbury 
N. Le Roux, Rouen 1537, f. 142 b ; Regnault, Rouen, 1537, 
dd f. 2 : D. Hortulus animae Strassburg 1503 f. v 5, Lyon 1513 
f. 165, Lyon 1516 f. 170: E. S. Ignatius Loyola Exercitia 
spiritualia Toulouse 1593 title page -verso: F. the current 
text, e.g. In Horae diurnae, Tournai 1889. Taking the last as 
the standard, the results of collation are as follows : 

1. Anima Christi sanctifica me Harl. MS. prefixes O. 

2. corpus Christi salva me 

3. sanguis Christi inebria me 

4. aqua lateris Christi lava me add. splendor vultus Christi illu- 

mina me C. 

5. passio Christi conforta me add sudor vultus Christi virtuo- 

sissimi sana me B. 

6. O bone Jesu exaudi me Prymer Le Roux 1537 omits o. 

7. infra tua vulnera absconde me om AB. in vulneribus tuis C. 

vulnera tua D. 

8. ne permittas me separari a te om C. et ne ABD. 

9. ab hoste maligno defende me 

10. in hora mortis mete voca me om. mese AB. 

1 1 . et tube me venire ad te om. et E. et pone me iuxta te 

AB. protege me et pone me 
iuxta te C. 

12. Ut cum sanctis tuis laudem te sanctis angelis C. sanctis et 

angelis E. angelis et sanctis 

B. angelis A. om. laudem te 

C. te dominum salvatorutn 
meum B. 

in saecula saeculorum. Amen, saeculorum laudem te C. 

332 NOTES 

In the first (Rome 1548) and second (Vienna 1563) editions 
of the Exercitia spiritualia the Anima Christi is frequently 
referred to, as a familiar devotion, but its text is not given till 
the Toulouse ed. of 1593. In the first ed. of Wil. Nakatenus 
Cteleste palmetum 1668 and in that of 1699 it is called ire-vis et 
pia (/ratio S. P. Ignatto fundatori Societatis Jesu olim familiaris , 
but in the later editions published after Nakatenus death it is 
called brcuii et pia oratio S. Ignatii, and since then its author 
ship has commonly been ascribed to Ignatius. See J. Mearns 
and Linke in Blatter fur Hymnologie i, Jan. 1894. 

Andrewes uses with modifications vv. 1-5, 7, and the clause 
interpolated between 5 and 6 by B. With his 3, 4 cp. Serm. 
Pentec. xiii (iii 359) Come, o blessed Spirit, and bear witness 
to our spirit, that Christ s water and his blood, we have our 
part in both : with 5, 6 cp. Serm. Passion ii (ii 153) " By his 
stripes we are healed," by his sweat we refreshed, by his 
forsaking we received to grace. 

P. 93. 30 sqq. This blessing first appears as a blessing after com 
munion in the Order of Communion of 1548. In the book of 
1549 it was prefixed to the final blessing of the mass, where it 
has since remained. 

35 sqq. Cp. p. 35 1. 10 sqq ; Neh. ix ; Wisd. xix 22 ; Lift. 

. and W. p. 5 i . 

P. 94. 8 sqq. See on p. 35 1. 30. 

14. Serm. Nativ. i (i 6) but when men fell, He did all. S. 

Chrys. ad eos qui scandalizantur 8 (iii 483) 0V SifXlirev i% &PXW 
ws rAous Trdvra ITOKJJV Kal Trpay/j.a.Tevb/j.evos inrtp rov yevovs 
rov ij/jifT^pov : Euchol. p. 312 oiravra, Troidov Kal !rpay/Ji, Ot 
^Trl ffUTTjpiq. TOV yevovs TUV avBpiljTruv. 

P. 96. 6-9. Cp. S. Paul s Lect. pp. 122-130. 

10-15. $ fauti Lectt. p. 135 The Ceremonie of the Sabbath 

taught us a double Lesson and Document, the one of a benefit 
already past and exhibited [i.e. conferred], as of the Creation 
done on the seventh day. The other of a benefit to be ex 
hibited hereafter and perfected also on the seventh day, "that 
is, the work of Redemption and Regeneration. So now the 
promised Saviour being come, that Ceremony of the set seventh 
day surceaseth and the first day of the week is in its stead. 
There was also another Ceremonie, Heb. 4. 9. and that taught 
us to rest from sinne in this life and also it was a type of the 
eternall rest in the life to come, Revel. 14. 13 : S. Thorn. Aq. 
Summa ii 2 122 4 ad i : similiter etiam caErimoniale est (viz. 
the 4th Commandment) secundum allegoricam significationem, 
prout fuit signum quietis Christi in sepulchre quse fuit septima 
die : et similiter secundum moralem significationem, prout 
significat cessationem ab omni actu peccati et quietem mentis 
in Deo : . . similiter etiam cjerimoniale est secundum signifi 
cationem anagogicam, prout scilicet praefigurat quietem 
fruitionis Dei qux erit in patria. 

Serm. Res. xii (ii 397) For his body it was the day of rest, 
the last sabbath that ever was ; and then his body did rest, 

NOTES 333 

rest in hope : Against Mr Traske (Minor Works p. 91) It 
hath ever been the Church s doctrine that Christ made an end 
of all sabbaths by his sabbath in the grave. That sabbath 
was the last of them. And that the Lord s Day presently 
came in place of it. 

P. 96. ii. An intermittent rest dvaTratiffews apoifialas. Newman 
renders the Christian rest instead of it (cp. Andrewes above 
in its stead, in the place of it ) ; but d/u.o/3<x/as cannot bear 
this meaning. Drake has the rest in the returns thereof, 
Peter Hall our intervals of rest in its return, Medd re 
curring ; and these are no doubt right. A/u.oi/3. must mean 
alternating with or the like : and may be represented by 
recurrent, intermittent. Cp. S. Paul s Lectt. p. 161 if 
we beware of this fall and losse, we shall at last not only come 
to that Sabbatum cum inttrmissione, which was but once a week, 
hut to that Sabbatum sine intermissione, which Christ hath 
appointed for us ... an everlasting Sabbath of repose and 
rest without any ceasing. The clause commemorates the 
principle of a day of rest. 

P. 97. 27. The Prayer of Manasscs, purporting to be that alluded 
to in 2 Chr. xxxiii 12, 13, is first quoted at length in 
the 3rd cent, in Didascalia apostolorum (=Ap. Constt. ii 22). 
It is commonly included in Greek MS. Bibles (e.g. Cod. Alex.) 
among the hymns suffixed to the Psalter ; and in the Old 
Latin version (Sabatier iii 1038 sq.) ; and it was printed in R. 
Stephen s Vulgate of 1540. While not admitted into the 
Tridentine Canon, it is added along with 3 and 4 Esdras as an 
appendix to post-Tridentine editions of the Vulgate. And it 
is included among the so-called Apocrypha of the English and 
of Luther s Bible. It is recited in the Greek A.ir6denrvoi> or 
Compline (Horolog. p. 164) ; and since Andrewes text agrees 
almost exactly with that of the Horologion, which differs con 
siderably from that of Ap. Constt. (first printed in 1583), and 
since the first edition of the Septuagint text which included 
the Prayer was Walton s Polyglott of 1657, Andrewes must 
have derived it from the Horclogion. It occurs in Latin in the 
Horae and Prymcr, e.g. Horae 1514 f. 109 b, and in English 
among the Prayers appended to Sternhold and Hopkins 
metrical Psalms and afterwards to editions of the Book of 
Common Prayer {Lit. Services of the reign of Q. Elizabeth 
pp. xix, 270). 

P. 98. 28-34. A series of neuter plurals, expressing concrete acts 
of sin in its various aspects. Where the word occurs both in 
the O.T. and the N.T. a ref. is given to each ; where a ref. 
is given only to one of the two, it is meant that the word 
does not occur in the other ; where more than one ref. is 
given to the O.T., the Greek represents different Hebrew 
words. Afj.dprrifj.a ( sin ) and dvo/UTj/to, ( iniquity ) are used 
very generally in O.T. to represent many different Heb. words, 
but only one O.T. ref. is given for each. TiTOiff^a. ( fault ) 
is not used in either O.T. or N.T., but only the verb irraleiv. 

334 NOTES 

P. 98. 36-99. 1. 26. When the Greek in the second column is used 
in the Sept. to represent the Hebrew of the first, the same ref. 
is given in both columns, and where the word is used also in 
the N.T. a ref. is added. Scrm. Pent, xiii (iii 347) ( To take 
away sin, two things are to be taken away. For in sin are 
these two ; i. Reatus, and 2. Macula, as all Divines agree, the 
guilt, and the soil or spot. The guilt, to which punishment 
is due ; the spot, whereby we grow loathsome in God s eyes, 
and even in men s too. 

36. Nathan (give) is not used in this sense in O.T. ; while 

nathan al (give upon) is used in the opposite sense, to impute 
Ezek. vii 3, Jon. i 14; cp. Deut. xxi 8. 

P. 99. 28 sqq. S. Giles Lect. p 626 As they that are partakers of 
the Divine nature, are a body compact of many joynts and 
sinnews ; so the divine spirit is not one alone, but as the 
ancient Fathers define the eleventh verse of the seventh 
chapter of Isaiah, and the fourth chapter of the Afocalyps. 
Secondly, This is not fromiscue, confusedly ; but orderly as in 
a Quier, one begins, another follows : This multitude of 
virtues is Acies ordinata, Canticles the sixt chapter, like the 
marching of Soldiers ; for it comes from God, -who is the God 
of order and not of confusion. Thirdly, All at once doe not break 
out, but there is a successive bringing in one of the other. In 
that order there are degrees, First, Faith : Secondly, Virtue : 
Thirdly, Knowledge. The number of virtues be eight, as 
eight parts of repentance, in the second epistle to the 
Corinthians the seventh chapter. Those contain our separa 
tion from the Devils nature : As the other are our union with 
Gods nature, which are usually compared to those eight steps, 
in Ezekiel the fourtieth chapter, from the thirty first to the 
fourty first verse, they are our assents, whereby we approach 
to the Altar; so the promises of blessednesse which our 
Saviour speaketh of, are eight, Matthew the fift chapter. 
Another thing to be observed is, That of these eight there 
are four pair ; for to a theologicall virtue is added ever more 
a moral : Faith, knowledge, godlinesse, and charity, are theologicall ; 
to every one of these there is a moral virtue. This and the 
following lectures (pp. 626-639) are on these virtues. 

36 sqq. S. Giles Lect. pp. 544-549 is on 2nd Pet. i 9, 10. 

P. 100. 18-21. Serm. Res. i (ii 205) He is our Lord who, having 
come to save that which was lost, will not suffer that to be 
lost which He hath saved : cp. ib. v (ii 258): Erasmus 
Precatio (Orarium 1546 f. 256 b) Tu servator es, ne sinas 
perire qui tibi innituntur. See on p. 92 1. ii. 

22. Serm. Pent, xiv (iii 372) Good things come from Him 

as kindly as do they : therefore said to be, not the Author, 
the Lord and Giver, but even the very Faither of them. It is 
curious that Andrewes seems to be misled by the English 
rendering the Lord and Giver of life of the rb ivjpiov Kal rb 

of the Constantinopolitan creed. But perhaps he has 

NOTES 335 

in mind the phrase of the post-sanctus of Lit. S. James irdffrjs 
ayKacnjvrjs Kvpios xal dur^p (Lift E. and W . p. 51). 
P. IOO. 24. Serm. Pent, xv (iii 398) To know that end then, that 
we run not in vain, labour not in vain, have not the gifts, 
take not on us the calling, do not the works in vain, " receive 
not the grace of God in vain," nay receive not our own souls 
in vain : Prayer iii (v 326) If we ask we shall have grace, 
whereby it shall appear we have not received our soul in vain. 
To receive the soul in vain Xapelv firi fiarai^ TTJV fyv X.fy is 
the Sept. rendering of to lift up the mind to vanity Ps 
xxiv 4 ( Vulg. accepit in vano animam ). See the Latin com 
mentators in loc. 

P. 101- 2-13- From the Greek Lauds (Horolog. p. 73) and Evensong 
(it. p. 148). 

- 15-17. From the Benedicat me imferia/is maiestas but with 
the verbs of the second and third lines interchanged, no doubt 

- 20-30. From Obtccro te domina some of the verbs being 
changed. Cp. the episcopal benedictions in the Gregorian 
Sacramentary in Off. S. Greg. Mag. iii 624, 628, 635 : Alcuin 
Confessio iv 1 8 ( = S. Ans. Or. xvi, Med. xviii 17). 

P. IO2. 7-16. col. 2, 17-26. From Oratio de omnilut sanctis O 
mitissime Deus. Cp. p. 221 sq. 

- 14. Ascetics is substituted for penitents of the original. 

- 1 6. Sweetening, y\vKafffj.ov. The construction does not 
admit of Newman s rendering infants, darlings of the world. 
T\vKaa/j.6s is used not infrequently of the Blessed Virgin in 
the Greek service-books. 

- 17-26. This corresponds line by line with the list above. 

- 23. T-iJs ffirovdrjs should perhaps be rendered study : it re 
presents studio, of the original. 

P. 104. 2, 3. These lines, R. Drake s translation of Dean Nowell 
couplet : 

8s d cri) vvv vvKrbs Kara iravra. Kd\v\f-as 
d/jiir\aKias TJ/J.MV (rots olKrip/j.oi<ri KdXwjrre, 

together with the original, and a Latin rendering, also by 
Drake, is written on the last page of W and on p. 142 of B. 
1 8 sqq. The hymn <f>ws IKapbv, like the Morning Hymn, 
was appended to the Preces by the first editor of the text, 
being derived from Ussher de Romana eccles ia symbolo afottolico 
vetere p. 43. It was already ancient and popular in 374, as 
appears from S. Basil de Sfiritu tancto 29. By a mistaken 
inference from the context, in which S. Basil speaks of the 
hymn of Athenogenes, the <i>cDj l\apov is sometimes attributed 
to S. Athenogenes the Martyr (fl. 196), as in the Horologion 
where it is headed wofy/ua ira\ai6v tf ws rives \eyovcru> 
AOyvoytvovs rov Mdprvpos ; and there is also a mistaken 
tradition attributing it to S. Sophronius of Jerusalem (fc. 637). 
It forms part of the Greek Evensong, Horolog. p. 145, where, 

33 6 


as in S. Basil, it is called {] e7riXv x os ei)xa/M<m a : it is used 
also in the Armenian evensong. The most interesting of the 
many English translations are J. Keble s Hail gladdening 
Light in Brit. Mag. 1834 and Lyra Apostolica 1836 (H. A . 
and M. 1 8), and H. W. Longfellow s O gladsome Light of 
the Father immortal in The Golden Legend 1851. See 
Dictionary of Hymnology S. v. <i>u5s {\apov. 

P. 105 sq. S. Paul s Lect. p. 21 (on Gen. i 4) Examen in mente est quoa 
visits in oculo. Therefore we must consider often of our doings, 
to see whether they be good or bad, which thing is contrary 
and against a humour of ours ; for when we have done any 
thing, we never consider whether it be good or bad, we have no 
regard of it afterwards. Therefore, the Prophets oftentimes 
beat upon this exhortation, Vadite in cor vestrum. Consider your 
own doing in your hearts, Esay 46. 8. Preach, z. 12. The 
wise man, often saith. that he returned to consider the fruit 
and labor of his hands, to see the vanity or good of them : 
And if we thus consider our waies and works, whetherthey be 
good or evill, and repent, or rejoyce, approve or disprove them, 
then we doe, like Children, imitate our Father : If God return 
to behold his light, how much more should we return to see 
and consider of our works of darknesse, and to acknowledge 
with repentance, how evill they are. Cp. ib. p. 1 10. 

21. Virgil Georg. iii 454 alitur vitium vivitque tegendo : S. 

Chrys. horn, xxxi in Heb. 3 a/j-apria yap 6^o\oyov^v-rj ^Xdrruv 
yiverai, /ur; 6fj.o\oyovfi4vri d x e P u " / - Cp. Ovid Remed. am. 91 
sq. ; Machiavelli II principe 3. 

P. 106. 4. Cicero de senect. 1 1 : Pythagoreorumque more exercendz 
memorise gratia, quid quoque die dixerim audierim egerim 
commemoro vesperi. Cp. Woolton Christian Manual 1576 p. 
101 (ed. Parker Soc.). 

7 sq. The Greek which Ausonius translates is (Poeta min. 

grace. Cambr. 1667 p. 421) 

/j,rjd {JTTVOV /aa.Xa/cot<rij/ w 6/ irpoffd^acrOai 
irplv T&V i]fj.epivuv Hpywv rpls ZicaaTov eire\0elv. 

ii. According to Lucian, trials before the Areopagus were 

held at night, in order that the judges might not be moved to 
partiality by the sight of the speakers : Hermotimus 64 (ed. 
Dindorf, i p. 314) Kara TOI>S ApeoirayiTas avrb iroiovvra ot tv 
fVKTi KO.I <r/c6r(fj diKa^ovffiv wy p.j] ^s TOI)J \yovras d\X e J 
TO, \ty6/J.eva airofi\iiroiev : domo 18 (iii p. 91). 

26. Rabbi J. , perhaps Jonah of Gerunde (i3th cent.), whose 

Port* panitentitz and Liter timoris were printed at Venice in 

P. 107- 3 sq. The opening words (with Stands of v. 3 substituted 
for die\6u>v~) of the troparia in the Greek ATriSetTrvoi or 
Compline, which are the original of The day is past and 
over (H. A. and M. 21), translated by J. M. Neale and first 
published in The Ecclesiastic and Theologian 1853 and Hymns 

NOTES 337 

of the Eastern Church 1862 and amended into its present shape 
in the 2nd ed. of the latter, 1862. See Diet, of Hymnology 
s.v. Tr/f rtfjxpav 8ie\0ui>. The troparia occur also in the 
Coptic Compline (Bute Coptic Morning Service p. 135). 
P 107. 28. Cat. Doct. p. 21 6 Cor tanum "a sound heart," which is 
the true lignum vita, the life of the body, Prov. xiv 30, and 
without it our life is but a dying life, a/3tos fiios. Cp. 
Empedocles Je natura prooem. 38 wavpov 5 fanjs afttov pepos 

- 31. Qdvaros o-ddvaroi here seems to mean death from which 
there is no return. Elsewhere (p. 244) it is used of hell. 

P. IO8. 15. L ends abruptly here. For lines 14, 15. W reads To 
remember the days of darkness that they are many, that so 
we be not cast into outer darkness : to remember withal to 
prevent the night by doing some good thing. Cp. Eccl. xi 
8, S. Mt. xxii 13. 

- 35. Heb. even. fr. p. 96 Thou Greatest day and night. 

P. 109. 17. Eur. Hippol. 255 Trpos &icpot>\oi> ifsvxijs- Cp. S. 
Aug. Serm. 330 i: medullisque intimis cordis : S. Ans. 
Orat. x : totis medullis cordis, toto nisu mentis te rogo. 

- 39. From the second prayer of S. Basil in AxoX. TTJS dy. 

P. IIO. 5. Pr. of S. Ephraim in Greek Mattins irveu/m . . . dpyo\oyias 

JJ.-/I fj.oi d<fs. 

- 7 sq. See the 4th troparion of the first ode of the 
Itcerripios, Horolog. p. 489 al<rxp<*> v ^vOv^ffewv ev 4fj,ol ir 

- 1 1. See on p. 113 1. 32. 

- 14. From the second collect of the English Litany, itself 
derived from the collect in Processionale Sarisburiense (ed. 
Henderson p. 121) Infirmitatem nostram quassumus Domine 
propitius respice et mala omnia quz iuste mereamur omnium 
sanctorum tuorum intercessione averte. 

- 21. Cp. the prayer of Antiochus the Monk in Compline, 
Horolog. p. 172 Kal 5os rj/juv dttrirora. 7r/>6s virvov d.irioutrii iv (rw/taros Kal 

P. III. 7 sqq., 19. From the same prayer. 

- 3-18, 21. From a troparion in the Greek Compline. 

P. 113. 32 sqq. Also in Primer in Latin and English according to the 
reformed Latin Antwerp, Arnold Conings, 1604, p. 200: si 
quid dignum laude egimus propitius respice, et quod negli- 
genter actum est clementer ignosce. 

P. 114. 13 sq. Cp. Hort. an. 1516 f. 76: oratio dlcenda a dormituro : 
. . . nunquam cor obdormiat sed semper tecum vigilet. 

- 36 sq. S. Paul s Lect. p. 20 Sive Lucerna ardet, videt te : live 
extincta est, videt te saith one. 

P. 115. 29 sqq. See on p. 113 1. 32. 



P. Il6. 38 sq. From the collect of the mass of the Five Wounds. 
Cp. Horae 1514, f. 69; S. Ans. Med. \ 51 ; the intercession 
of the Mass, and the last prayer in the Burial of the Dead, 
of 1549. P. 251 below. 

P. 117- *i s q<l- Cp. p. 225. Serm. Gunpowder Tr. vii (iv 340) 
Glory be to Thee, o Lord, glory be to Thee ; glory be to 
Thee, and glory be to thy mercy, the super omnia (Ps. cxlv. 9), 
the most glorious of all thy great and high perfections. 
Glory be to Thee and glory be to it to it in Thee and to 
Thee for it; and that by all thy works, in all places and 
at all times. And of all thy works, and above them all, 
by us here; by the hearts and lungs of us all, in this place, 
this day, for this day, for the mercy of this day ; for the 
mercy of it above all mercies, and for the work of this day 
above all the works of it. And not this day only, but all 
the days of our life, even as long as thy mercy endureth, and 
that " endureth for ever " for ever in this world, for ever in 
the world to come ; per, " through " the cistern and conduit 
of all thy mercies, Jesus Christ. 1 

30. sqq. Cp. Serm. Gunpoivder Tr vii (iv 325) All the tongues 

of saints and angels must say this verse with us Misericordia 
Domini super omnia opera eiui. 

P. 121. 2-17- From the third prayer, of S. Chrysostom, in 
A.Ko\ov0ia rrjs ay. /ieraX^ews. 

10. Cp. Serm. Nativ. vi (i 99) The house would be some 
what handsome, as handsome as we could, that is to receive 
Him. We blame them that this day received Him in a 
stable; take heed we do not worse ourselves. Cp. ii (i 29). 

12. S. Giles 1 Lectt. p. 596 And that no unworthinesse by 

means of any filth, either of body or soul, doth keep Him 
from us, we see, for bodily uncleannesse, He was content to 
be received by Simon the leper (Mk. xiv 3) ; And in regard 
of spiritual pollution, howsoever a man know himself to be 
a sinner, that is, to have an unclean soul, yet not to despair, 
because Christ, by the confession of his enemies, is such a 
one as doth not only receive sinners, but eats -with them 
(Luke xv 3). 

18. S. Giles Lectt. p. 601 Now we receive Christ, and 

therefore there is great hope, that if we come, He will 
receive us : Now we celebrate the memory of his death, when 
He was content to receive the thief that came unto Him ; and 
therefore it is most likely that He will receive us, if we come 
to Him. 

20 sqq. Cp. Lit. S. Jas. p. 38 (Litt. E. and W. p. 65) 

AcaTTj^oxras ij/JLas rof/s ayua/>TW\oi)s Kal dvaj-iovs dotiXovs crov iv 
d,7roXatf<m yevtffdai TUV dxpdvruv arov /J.vffTr}pluv : Lit. S. Bos. 
p. 66 (340) /carafiwcroi aKaraKptrus yueracrxeti ruiv dxpdvruv 
TOVTUV Kal (jjoTTOiiav [j.vffT qpliav : p. 65 (338) T>V <j>piKTuv <rov 
TOVTUV Kal tirovpaviuv fj,v<TTr)ptuv. 

30 sqq. From the Prayer of the Elevation before the Fraction 

NOTES 339 

and Communion in the Byzantine Liturgy (S. Bas. and S. 
Chrys.) : Litt, E. and W. pp. 341, 392. 

P. 122. 3. Invocation of Liturgy of S. Basil (Litt. E. and W. p. 406) 
t\Qiiv rb HvevfJ.d <rov r6 (Lyiov 4<f> ^/aas Kal tirl TO. irpoKelfj.eva 
dwpa TO.VTO, Kal ev\oyTJ<rai airra Kal ayidaai. 

4. From the Great Intercession of Lit. S. Bas. (it. p. 407). 

7 sqq. From the thanksgiving after Communion in Lit. S, 

Bas. (ib. p. 411). 

14 sqq. From the Introduction to the Lord s Prayer in 

Lit. S. Bas. (ib. p. 410) : unalloyed is added from a similar 
passage in the first prayer (of S. Basil) in A*, rrjs aytas 
fj.eTa.\r)ipe(iis Horolog. p. 467. 

23 sq. The Agnus Dei was inserted in the Roman Liturgy as 

a hymn during the Fraction by. Pope Sergius I, A.D. 687 
(Anastasius Fit. pontiff. 85) ; and was retained as a communion 
hymn in the mass of 1549. Ecce Agnus Dei etc. is also used 
at the communion of the people in the Roman rite. 

26 sqq. This passage, expanding 11. 7-13, is added apparently 

to supply points of meditation if the offertory is long. 

26. SifytjSoXoi TTJS ffwdt-eus. Serm. Nat. xvi (i 282) It is 

well known that the Eucharist itself is called Synaxit, by no 
name more usual in all antiquity, that is, a "collection or 
gathering." For so it is in itself ; for at the celebration of 
it, though we gather to prayer and to preaching, yet -hat is 
the principal gathering the Church hath, which is itself 
called a " collection " too by the same name as the chief 
(Heb. x 25) ; for " where the body is there the eagles will 
be gathered " [S. Mt. xxiv 28] . . . The very end of the 
Sacrament is to gather again to God and his favour, if it 
happen, as oft it doth, we scatter and stray from Him. And 
to gather us as close and near as alimentum alito, that is as 
near as near may be. And as to gather us to God, so like 
wise each to other mutually ; expressed lively in the symbols 
of many grains into the one [S. Cyp. Ef. Ixiii 13] and many 
grapes into the other. The Apostle is plain that we are all 
"one bread and one body, so many as are partakers of one 
bread" [i Cor. x 17], so moulding us as it were into one loaf 
altogether. Cp. Serm. Pent, i (iii 128), iii (iii 239). 

27. The Dispensation (TJ olKOvofita) is applied technically 
to the Incarnation! (Theodoret Dial, ii p. 93 rty tvav6pd}TT r]<ri.i> 82 
TOV 6eov Adyov Ka\ov/j,ev olKovoftlav) and its issues in the Life, 
Passion, Death and Resurrection of our Lord (id. de oraculis 
p. 979 evavOpwn-fiffas 5 Kal rr}v oiKOvofj-lav reXecras els &Tra<ra.v 
TTJV olKOvfjLfvrjv TOvs a.TTOffr6\ovs ^Tre/j.\f/ev) regarded as the 
divine scheme of redemption. Serm. Nati-v. iii (i 43) Nothing 
sorteth better than these two mysteries [the Eucharist and 
the Incarnation] one with the other ; the dispensation of a 
mystery [i Cor. iv i] with the mystery of dispensation. It 
doth manifestly represent, it doth mystically impart what it 
representeth. There is in it even by the very institution both a 
manifestation, and that visibly, to set before us this flesh ; and 


a mystical communication to infeoffe us in it or make us par 
takers of it. Cp. p. 124!. 16. 

122. 37-29. Serm. Res. vii (ii 300) Two things Christ there gave 
us in charge: i. dvdfj.vt]ffis "remembering" and z. X^ir 
" receiving." The same two St Paul, but in other terms, i. 
/fara77eXX/a " shewing forth" ; 2. Kotvuvia "communicating " 
(i Cor. xi 26, x 1 6). Of which, " remembering " and " shewing 
lorth " refer to celebremus, " receiving" and " communicating " 
to efu/emur (i Cor. v 8). 

28. Serm. Res. vii (ii 301) It was the will of God that so 

there might be with them [the Jews] a continual foreshewing, 
and with us a continual shewing forth, the " Lord s death 
till He come again." Hence it is that what names theirs 
carried, ours do the like, and the Fathers make no scruple 
at it no more need we. The Apostle in the tenth chapter 
(i Cor. x 21 sqq.) compares this of ours to the immolata of the 
heathen; and the Hebrews habemus aram (Heb. xiii 10), 
matcheth it with the sacrifice of the Jews. And we know the 
rule of comparisons, they must be eiusdem generis. Cp. Serm. 
Imagin. (v 66 ). 

30. Serm. Pentec. ix (iii 278) Accipite corpus, upon the 

matter, is Accipite Spiritual, inasmuch as they two never part, 
nor possible to sever them one minute. Thus when or to whom 
we say Accipite corpus, we may safely say with the same breath 
Accipite Spiritum ; and as truly every way. For that body is 
never without this Spirit : he that receives the one, receives 
the other ; he that the body, together with it the Spirit also. 
Cp. Serm. Res. xviii (iii. 102), Pentec. iii (iii 162), v (iii 199), 
xi (iii 322), S. Giles Lectt. p. 618. 

31. Serm. Res. xii (ii 402) The holy mysteries . . . do work 
to this, even to the raising of the soul with " the first resurrec 
tion " (Rev. xx 5). And . . . they are a means for the raising 
of our soul out of the soil of sin for they are given us, and 
we take them expressly for the remission of sins. Cp. xiii 
(ii 427), Pentec. ix (iii 179), Absolution (v 94). 

33. Serm. Pent, iii (iii 162) By the holy mysteries . . . the 
heart is "established by grace" (Heb. xiii 9) and our soul 
endued with strength, and our conscience made light and 
cheerful, that it faint not but " evermore rejoice in his holy 
comfort " : ib. ix (iii 279) to the stablishing of our hearts 
with grace, to the cleansing and quieting our consciences. 
Cp. 5. Giles 1 Led. p. 597. Homilies ii 15 (Of the worthy 
receiving of the Sacrament) Here they may feel wrought the 
tranquillity of conscience. 

35 sq. Serm. Pent, xiii (iii 359) His blood is not only drink 
to nourish, but medicine to purge. To nourish the new man, 
which is faint and weak, God wot ; but to take down the old, 
which is rank in most. It is the proper effect of his blood ; 
it doth " cleanse our consciences from dead works to serve the 
living God" (Heb. ix 14). 

37. Serm. Res. iv (ii 251) This day therefore the Church 

NOTES 341 

never fails, but sets forth her peace-offering ; the body whose 
hands were here shewed and the side whence issued tangvis 
crucis " the blood that pacifieth all things in earth and heaven " 
(Col. i 20), that we in it and by it may this day renew the 
covenant of our peace : Pent, iii (iii 161) To a covenant 
there is nothing more requisite than to put the seal. And 
we know the Sacrament is the seal of the new covenant as it 
was of the old. 

P. 122. 38. Serm. Nat. ii (i 31) <St Augustine put all four together, 
so will I and conclude; Sequamur l exemplum; offeramus 1 
pretium ; sumamus 3 viaticum ; expcctemus 4 pmmium ; let US 
follow Him for our pattern, offer Him for our price, receive 
Him for our sacramental food, and wait for Him as our endless 
and exceeding great reward. Viaticum (<p68iov) = provision 
for a journey. 

39 sq. Serm. Pent, vii (iii 239) His body the Spirit of strength, 

His blood the Spirit of comfort, both the Spirit of love. Cp. 
it. iii (iii 161 sq.). 

P. 123. 6. Serm. Imaginations (v 67) It is an imagination to think 
that this " breaking of bread" can be severed from the other, 
which is Esay s breaking of " bread to the needy "(Is. Iviii 7). 
Whereby, as in the former Christ communicateth Himself 
with us, so we in this latter communicate ourselves with our 
poor brethren, that so there may be a perfect communion. 
For both in the sacrifice which was the figure of it it was a 
matter of commandment (Deut. xvi 10), insomuch as the 
poorest were not exempt from God s offerings ; and our 
Saviour Christ s practice was at this feast to command some 
what "to be given to the poor "(Jo. xiii 29). And last of 
all the agapa or lovefeasts of the Christians for relief of the 
poor do most plainly express that I mean. In place of 
which, when they after proved inconvenient, succeeded the 
Christian offertory. 

8. Serm. Nati-u, iv (i 62) Our thanks are surely not full 

without the Holy Eucharist, which is by interpretation, 
thanksgiving itself. Fully we cannot say Quid retribuam 
Domino? but we must answer Calicem saiutaris accipiam "we 
will take the cup of salvation " and with it in our hands give 
thanks to Him, render Him our true Eucharist, or real 
thanksgiving indeed. 

10. Serm. Res. vi(ii 289) First, uniting us to Christ the "Head," 

whereby we grow into one frame of building, into one body 
mystical, with Him. And again, uniting us also as living 
stones, or lively members, omnes in ia ipsum, one to another 
and all together in one, by mutual love and charity. Qui 
comedit de hoc Pane, et bibit de hoc Calice, manet in Me, et Ego in illo 
" He that eateth of this bread, and drinketh of this cup, 
abideth in Me, and I in him" (Jo. vi 56). There is our 
corner [Ps. cxviii 22] with Him. And again, Unum corput 
omnes sumus, qui de uno pane participamus " All we that partake 
of one bread or cup, grow all into one body mystical " (i Cor. 

342 NOTES 

x 17). There is our corner, either with other. Cp. Nativ. 
vi (i 100), Res. i (ii 205). 

P. 123. ii. Serm. Res, xii (ii 402) As [the holy mysteries] are a 
means for the raising of our soul out of the soil of sin for 
they are given us and we take them expressly for the re 
mission of sins so are they no less a means also for the 
raising of our bodies out of the dust of death. The sign of 
that body which was thus " in the heart of the earth," to bring 
us from thence at the last. Our Saviour saith it totidem verbii 
"Whoso eateth my flesh and drinketh my blood, I will raise 
him up in the last day" (Jo. vi 54): lb. v (ii 268) The 
Church offereth us a notable pledge and earnest of this hope [of 
the resurrection] there to bestow; even the Holy Eucharist/ 
Cp. it. xiv (iii 22), xvi (iii 38). 

13. Serm. Res. xviii (iii 102) Quit/quid Testamento /egaiur, 

Sacramento disfensatur, " what the testament bequeatheth, that 
is dispensed in the holy mysteries." Cp. Hooker E.P. v 56 
ii the pledge of our heavenly inheritance. 

14. Serm. Pent, vi (iii 219) And by and with these [the 

body and the blood], there is grace imparted to us; which 
grace is the very breath of this Holy Spirit, the true and ex 
press character of his seal, to the renewing in us the image of 
God whereunto we are created. ... Be careful to " stir it up " 
(2 Tim. i 6), yea " to grow " and increase in it (2 Pet. iii 1 8), 
more and more, even to the consummation of it, which is glory 
glory being nothing else but grace consummate, the figure 
of this stamp in his full perfection. 

16 sqq. The Commemoration, with which the Invocation of 

the Holy Ghost, following the recital of the Institution, open* 
in the Lit. of S. Basil (Lift. E. and W. p. 405). It is of the 
same type in all liturgies, except in some instances of Galilean 
masses and the English since 1552. It is restored in the 
Scottish and American. 

27 sqq. From the preface to the Lord s Prayer in Lit. S. Bas. 

(Litt. E. and W. p. 410) and the first prayer, of S. Basil, in 
AKO\. TTjs dy. /xeraXij^ews, Horolog. p. 467. 

P. 124. 3 sqq. From the third prayer, of S. Chrys., in A/co\. TIJS 
dy. /J.era\. 

13 sqq. The prayer in the sacristy at the end of Lit. S. Bas. 

(Lift. E. and W. p. 411 : cp. p. 344). 

24 sqq. Cp. Serm. Pent, iii (iii 152) Why should con 
cupiscence to evil be reputed sin on the worst part, and a like 
desire, concupi-vl desiderare mandata tua (Ps. cxix 40), not be as 
well reckoned for as much as the better part, though it be not 
full out " according to the purification of the sanctuary "? 

P. 127. Serm. Goivries vii (iv 164) Will ye see David do penance 
indeed for it? Penance, I say, in all the parts the schoolmen 
make of it : I. contritio cordis, in this verse [i Sam. xxiv 5] 
his heart smites him for it ; 2. confcssio orii, in the next "The 
Lord keep me" from doing more, this was too much ; 3. satii- 

NOTES 343 

factlo oferis in the last verse [8], in making amends, by not 
suffering his men to rise, but converting them from so sinful 
a purpose. In the text there is no heading of the third 
section ; Andrewes generally uses fruits or works of re 
pentance instead of satisfaction (Serm. Repent, viii [i 435 
sqq.]). The definition of Penance as consisting on the part 
of the penitent in contrition, confession and satisfaction seems 
to have begun with the Decretum, Peter Lombard and Richard 
of S. Victor in the xiith cent, and it has since been the 
accepted teaching of the schools : see Pet. Lomb. Sentt. iv 16 
i ; Richard a S. Victore de potestate ligandi 5; S. Thorn. Aq. 
Summa iii 90 i ; Cone. Trident. Sets, xiv ; Catech. Rom. ii 
5 21 ; Hooker Eccl. Pol. vi. From the Decretum onwards 
a homily attributed to S. Chrysostom (0/>/>. lot. Basel 1547, v 
901) is commonly quoted : pcenitentia . . in corde eius con- 
tritio, in ore confessio, in opere tota humilitas. Cp. Cassian 
Coll. xx. 
P. 127. 5-7. See on p. 43 1. 33. 

9. See on p. 28 1. 19. 

10. Serm. Repent, viii (i 437) Now if affections give life, the 

quicker the affection the more life it gives. And there is 
none quicker than that of anger. For which cause when time 
was you may remember we made it the chief ingredient into 
repentance. Even anger at ourselves, we were so evil advised 
as to bring ourselves into the anger of God. 

13 sq. Serm. Prayer xvi (v 442) Sin consists not only of an 

offence or guilt, but of an issue or inclination to sin, so that 
our care must be as well that we pray that this running issue 
may be stopped, as that punishment due to us for sins past 
be remitted ; and to this end both parts of repentance are 
required of us, that is, sorrow for sins past, and provident 
care to avoid sin to come ; we must by prayer seek for grace 
of God non mode quo deleaiur debitum sed ne contrahatur debitum, 
" not only that our debt be done away, but that it may not be 

22. The meaning of this is not clear; but perhaps it is ex 
plained by S. Giles Lectt. p. 398 Secondly . . . there is 
another dare whereat sin is said to lye, that is " the dore 
or gate of death" (Ps. ix 13), "I am going to the gate of 
death" (Is. xxxviii 10) so that the meaning would be, that 
there is room for repentance in this life, but not after ; un- 
repented sin waits at death s door to seize us. Cp. Targum of 
Onqelos in Gen. iv 7 : si non bene egeris opera tua, in diem 
iudicii peccatum servatum est : in qua futurum est ut 
ulciscatur de te si non converteris. Elsewhere Andrewes 
interprets peccatum cubans as temptation (S. Giles 1 Lectt. p. 402 
Forasmuch as we shall be continually provoked and assaulted 
by sinne, and sin will run to us and ly at the dore, yet we are 
not to goe and meet it ), or as sin unrealised while it is com 
mitted as opposed to peccatum vigilans, sin realised in the 
remorse after (il>. 403); or again as sin enticing gently at 

344 NOTES 

the first as opposed to pcccatum damans pulling a man by the 
throat and accusing him (ib. 427). 

P. 127. 25. The editions read sanctio, obviously by mistake for sanatio : 
cp. Serm. Rep. viii (i 445) Repentance is the physic of the 
soul and body both. Sit obsecro sanatio saith Daniel (iv 27) 
" let there be a cure done," when he exhorted him to repent. 
Cp. Praver iv (v 333). See margin of Dan. iv 27 in A.V. 
and R.V. 

26. A city of refuge. S. Jerome c. Pelagian, i 33 (ii 716 c) 

qui ligna casdit, si securi ac ferro fugiente de ligno homo 
fuerit occisus, pergere iubetur ad urbem fugitivorum et 
tandiu ibi esse quandiu sacerdos maximus moriatur (Num. 
xxxv ii sqq.), id est redimatur sanguine Salvatoris, aut in 
domo baptismatis aut in pccnitentia, qua; imitatur baptismatis 
gratiam where S. Jer. is referring to ignorance or un 
intentional sin. Cp. S. Bernard de Conversions ^\ : fugite de 
medio Babylonis ; fugite et salvate animas vestras ; convolate 
ad urbes refugii ubi possitis et de praeteritis agere poeni- 
tentiam et in praesenti obtinere gratiam et futuram gloriam 
fiducialiter prasstolari. In Serm. Pent, vi (iii 209) and Passion 
ii (ii 153), Andrewes uses the death of the high priest, which 
freed the refugee from his captivity in the city of refuge, as a 
type of our Lord s death ; but otherwise he does not seem to 
use the figure in the text. 

27. Tertullian compares penance to a plank on which the ship 
wrecked swims to shore : de fttnitentia 4 : earn [sc. poenitentiam] 
tu peccator . . . ita invade, ita amplexare ut naufragus alicuius 
tabula* fidem ; haec te peccatorem fluctibus mersum prolevabit 
et in portum divinas clementiae protelabit. So S. Jerome 
Epp. 147 3, 79 10, 122 4. In Ep. 130 9, 84 6, he 
calls it a sccunda tabula, meaning, not a second in addition to 
a first, but a plank which is a second resource after the 
wreck of the first resource, the ship of the normal Christian 
life in the Church ; in other words, penance is a second resource 
where Baptism and the Eucharist have so far failed. Sccunda 
tabula becomes the traditional phrase. Cp. S. Ambr. de -virg. 
laps. 38, S. Caesarius of Aries Horn, xvii, Pet. Lomb. Sentt. IT 
14, S. Tho. Aq. Summa iii 84 6, S. Bonavent. in Sentt. iv 
22 3 (2) ; Luther Babylonish Captivity Baptism ; Cone. Trident. 
xiv de poen. c. 2 ; Catech. Rom. ii 5 i. Dr Neale omits lines 
26, 27 in his translation (but he mentions the plank in 
Led. on Church difficulties xvi p. 241) : Mr Venables misunder 
stands secunda tabula and renders the second table. 

28 sqq. Cp. Tertullian de panit. 4 : bonum est poenitentia 

an non ? quid revolvis ? Deus prsecipit : at enim ille non 
prsecipit tantum sed etiam hortatur : invitat prsemio, salute : 
iurans etiam Vivo dicens : cupit credi sibi. 

P. 128, 2 sqq. Serm. Rep. viii (i 441) We sort the works of 
repentance as they may best answer and suit with the works 
of sin. Now all sins grow out of these three heads and may 
be reduced to one of them, the i spirit, the 2 flesh, 3 and the 

NOTES 345 

world, and are corrected each of them by his contrary. . . . 
All may be comprised under these three : i . works of devotion, 
as prayer ; 2. works of chastisement of the body, as fasting ; 
3. works of mercy, as alms. These three between them 
make up the corrective or penal part of penitence. See the 
whole passage, and cp. ib. v (i 381) They are all of one 
assay these three; alms, prayer and fasting. If the other 
two, if alms be a sacrifice "with such sacrifices God is 
pleased " (Heb. xiii 6) ; if prayer be one one, and therefore 
called " the calves of our lips " (Hos. xiv 6) ; no reason to 
deny fasting to be one too. If " a troubled spirit be a sacrifice 
to God" (Ps. li 17), why not a troubled body likewise? . . . 
And these three, to offer to God our i. soul by prayer, 2. our 
body by abstinence, 3. our goods by almsdeeds, hath been 
ever counted tcrgemina Aostia" the triple or threefold Christian 
holocaust or whole burntoffering." Cp. Pent, xii (iii 338), 
where notice Our alms, alas, they are shrunk up pitifully ; 
prayer swallowed up with hearing lectures ; and for the third, 
feast if you will continually, but fast as little as may be ; and 
of most I might say, not at all. The want of these, the bane 
of our age. Cp. Pet. Lomb. Sentt. iv 16 pars i : S. Thorn. 
Aq. Summa suppl. xv 3 : S. Bonav. in Sentt. iv 15 : Ludolphus 
vita Christi i 2O 13, 36 2. 

P. 128. 10 sqq. Theophylact (nth cent.) in Mat. XXT (i 141 E) in 
the East, and Rupert of Deutz (fuSS) de gloria et honore Filii 
hominis v (ii 46) in the West, reckon six corporal works of 
mercy, those enumerated by our Lord in S. Mt. xxv 35 sq., 
and Theophylact adds six spiritual works (TO, % efSj; TTJS 
&y6,ir-rjs . . <rw/iart(C(3j . . ij/vxiicui). 1 the xiiith cent, in 
the West, seven of each are reckoned, the burial of the dead 
being added to the six corporal works from Tobit xii 13 ; and 
the lists are summarised in such mnemonic verses as are here 
quoted by Andrewes visito poto cibo redimo tego colligo 
condo (S. Thorn. Aq. Summa ii 2 32 2 ; S. Bonavent. in Sentt. 
iv 15 pars 2 ; Hortulus animae Lyons 1516 f. 160 b ; Prymer of 
Salisbury Rouen, Regnault 1537, f. II 4); doce consule castiga 
(Andrewes, consule plecte doce) solare remitte fer ora (S. 
Thomas and S. Bonav. ib. ; that in Hort. an. and Prymer is 
of a different type). The translation of the second verse given 
in the text is that of MS Douce 246 printed in Maskell Man, 
rit. iii p. 256. The Latin enumeration is adopted by the 
Greeks in Confessio Orthodoxa ii 40-54, of 1 672. Andrewes 
treats the works of mercy under the heads Of out-ward mercy 
and Of in-war d mercy under the 4th Commandment in Cat. doct. 
pp. 163 sq. As satisfaction they are treated of by S. Bonavent. 
loc. cit. 

P. 130. 15- Cp. Serm. Pent, iv (iii 173) < When men grow faint in 
seeking and careless in keeping Him, as in Canticles the third 
(iii i) "lie in bed and seek Him." Cp. Repent, i (i 312, 
3 5> 



P. 130. 19 sq. Serm. Repent, iv (i 368) Two kinds of fasting we find 
in Scripture, i. David s, who fasted " tasting neither bread " 
nor ought else " till the sun was down" (z Sam. iii 35), no 
meat at all ; that is too hard. 2. What say you to Daniel s 
fast? "He did eat and drink," but not cibos desiderii "no 
meats of delight," and namely ate no flesh (Dan. x 33). The 
Church, as an indulgent mother, mitigates all she may ; en 
joins not for fast that of David, and yet qul fotest capere capiat 
(Mt. xix iz) for all that; she only requires of us that of 
Daniel, to forbear cibos desiJerii, and " flesh " is there expressly 
named meats and drinks provoking the appetite, full of 
nourishment, kindling the blood ; content to sustain nature, 
and not " purvey for the flesh to satisfy the lusts thereof" 
(Rom. xiii 14). And thus by the grace of God we may, if 
not David s, yet Daniel s. For if David s we cannot, and 
Daniel s we list not, I know not what fast we will leave, for 
a third I find not. 

P. 131. 3, 9-11. Ascendat ad te Domine Deus oratio mea et peto 
ut non revertatur ad me vacua, sed sicut vis et scis miserere 
mei in omnibus animz et corporis necessitatibus : also in Home 
1494 f. A 3. Cp. Sto-wc Missal f. 13 b. 

P. 132. 10 sqq. From the prayer Dona mihi quttso after the 
Psalterium S. Hieronymi, also in Horae 1494 f. 131. 

33. Of them i.e. of sinners. Dr Neale, not noticing the 

quotation of S. Mt. xxvi 73, rendered this I am made of sins/ 

35. From the Conditor c<eli et terrte ; also in Horae Paris, 

J. Philippe, 1495; Hilsey s Primer 1539 (Three Primers 
p. 369). 

P. 133. 6 sqq. With nos. 3, 4, 6-9, 13, 14 cp. Fisher of 
Rochester s Psalmus i {Private prayers of the reign of Q. 
Elizabeth, Parker Soc., p. 318), which Andrewes seems to be 

23 sqq. This represents the medieval enumeration of the 

circumstances or conditions, aggravating the gravity of 
sins, which from the xiiith cent, were summarised in the 
mnemonic lines 

Aggravat ordo, locus, persona, scientia, tempus, 
ztas. conditio, numerus, mora, copia, causa : 
est modus in culpa, status altus, lucta pusilla. 

See S. Bonavent. in Sentt. iv xvi i 9; cp. Hort. an. 1516 f. 
154: Prymer Le Roux 1537 f. 168 Whiche ben the cir- 
cumstaunces augmentynge synnes? Ordre: tyme : scyence : 
age: condicyon : nombre : abydynge : abondaunce : cause: 
maner : dignyte: and weke resistence &c. ; and cp. Hort. an. 
1516 f. 153 b: Circumstantiae peccatorum : Quis, quid, ubi, 
per quas, quotiens, cur, quomodo, quando. Serm. Repent, iv 
(i 369) Consider the motives, the bad motives, and weigh 
the circumstances, the grievous circumstances, and tell over 
our many Sittings, our oft relapsing, our wretched continuing 

NOTES 347 

in them . . . These and these sins I have committed, so 
many, so heinous, so oft iterate, so long lain in : cp. ib. iii 
(i 347), S. Paul s Lectt. pp. 286 sq. ; |_S. Aug.] de -vera et falsa 
panitentia 29. 

134. 2 sq. Cp. Kimchi in Is. T 18 evil desire is in the begin 
ning like a spider s thread, and in the end like the ropes of a 
wain (quoted in Pusey Paroch. and Cath. Serm. p. 434^. 

4 sq. Serm. Prayer xvi (v 444) Human temptations are such 

as are necessary and cannot be avoided by reason of the cor 
ruption of nature ; of which the prophet speaketh when he 
prayeth Libera me de ncccssitatibus meis (Ps. XXV 1 6). The Apostle 
doth more plainly express when he calls it " the infirmity 
of the flesh " (Rom. vi 19) and the "sin that dwells in us" 
(Rom. vii 17), which causeth this necessity, that while we 
remain in the body the " flesh will ever lust against the spirit " 
(Gal. v 17). But there is another kind of temptation which 
is devilish, when we do not sin of infirmity or through the 
necessary weakness of the flesh, but of malicious purpose, that 
whereof the prophet speaketh " Be not merciful unto them 
that trespass of malicious wickedness " (Ps. lix 5) and " Keep 
thy servant from presumptuous sins" (Ps. xix 13). These 
sins proceed not from that necessity of sinning which doth 
accompany our nature, but from that corruption of nature 
which the Apostle doth call the " superfluity of wickedness" 
(Jas. i 21). These proceed not from sin that dwells in us, 
but from that sin which reigneth in us. Cp. S. Aug. c. duas 
epp. Pelagian, i IO (x 420 E) : Si autem quod nolo, hocfacio^consentio 
legi quoniam bona est. Magis enim se dicit legi consentire, quam 
carnis concupiscentise : hanc enim peccati nomine appellat. 
Facere ergo se dixit et operari, non afiectu consentiendi et 
implendi, sed ipso motu concupiscendi. . . . Deinde dicit 
Nunc autem iam non ego operor illud sed id quod habitat in me peccatum, 
Quid est nunc autem, nisi iam nunc sub gratia quae liberavit 
delectationem voluntatis a consensione cupiditatis ? Cp. also 
de perfectione iustitia hominis 4 : per arbitrii libertatem factum 
ut esset homo cum peccato ; sed iam pcenalis vitiositas subse- 
cuta ex libertate fecit necessitatem. Unde ad Deum fides 
clamat De necessitatibus meis educ me ; sub quibus positi vel non 
possumus quod volumu* intelligere, vel quod intellexerimus 
volumus nee valemus implere. Cp. [S. Prosper] de vita can- 
tempi, iii 2 2. Necessities are therefore partly the concupis- 
centia the lust of the flesh or <f>p6vri/J.a. ffapicfa, which, if 
it has of itself the nature of sin (Art. ix), is yet not 
properly sin but only becomes so when consented to or 
acquiesced in by the will ; partly what results from the 
absence of grace or the neglect to stir up the gift that is in 
us (2 Tim. i 6). 

6-9. Prymer Le Roux 1537 f. 167 b. 

10 sqq. Eucholog. p. 378 TO. ^Kotiffia. Kal TO. a.Kov<ria, ret 4v 

yvitSffei Kal tv dyvola ra Trp6Srj\a, ra \av6dvovra, TO. 4v irpd^ei, 
TO, v diavota, ra. tv \6ytf}, TO, fv Trdffais rjfj.(av rats dva<rrpo(f>ats 



rots Kiv/ifj-affi : Horolog. p. 102 lives &<pes <s\rfx&pi)aw 6 
TO. irapaTTTWfJLara i)fj.u>v rd eKofoia Kal rd aKovcria, TO. ev 
Kal \6ytj}, rd ev yvuxret Kal dyvota, rd ev WKrl Kal ev 
TO. Kara vovv Kal Sidvoiav. Cp. S. Cyr. Hier. Cat. 

> 5- 
P. 134. 1 8, 19. I.e. carelessly or by inadvertence, and deliberately. 

40-135 1. 7. From Confteor tibi domine lesu Christe (also in 

Horae 1494 f.A 5 b). 

P. 135. 28. See on p. 128 1. 10. 

29. The treatise de -vera et falsa pcenitentia, which is of some 

importance in the history of penance, is quoted from the xith 
cent, onwards and attributed to S. Augustine : Gratian 
Decretum II xxxiii 3 ; Pet. Lomb. Sentt. iv 14 z ; S. Thorn. 
Aq. Summa iii 84 9 ; Ludolphus Vita Christi i 20 7. Its 
spuriousness began to be recognised in the xvith cent, and 
the Benedictines put it among the sfuria. The passage in the 
text is found in all the above references. 

P. 136. 14-16. These three placabilis, prastabilis , deprecabilis are 
the Vulgate renderings of hinnafrem or niham in Ex. xxxii 12 
(repent of), Joel ii 13 (repent of) and Ps. xc (Ixxxix) 13 (be 
gracious) respectively. 

17 sq. From Confiteor tibi domine lesu Christe; Cp. on p. 134 

1. 40. 

2O. From Domine lesu Christe Fili Dei vivi pone passionem. 

21 sqq. From the prayer for thy frende that is dede 

Suscipe piissime Deus. 

P. 137. 15. Serm. Pent, ix (iii 266) Ye may call to mind that the 
Scriptures speak of sin sometime, as of a frost ; otherwhile, as 
of a mist or fog (Is. xliv 22) that men are lost in, to be dis 
solved and so blown away. For as there be two proceedings 
in the wind, and according to them two powers observed by 
Elihu (Job xxx vii 9); forth of the south, a wind to melt and 
dissolve ; out of the north, a wind to dispel and drive away : 
and as in the wind of our breath there is flatus "a blast," which 
is cooler and which blows away : and halitus " a breath," that is 
warm, and by the temperate moist heat, dissolves ; answerable 
to these ; there is in the breath of Christ [Jo. xx 22] a double 
power conferred, and both for the remission of sins ; and that 
in two senses, set down by St John. i. The one of ne peccetis, 
astringent, to keep men from sin and so remissio peccandi ; z. 
the other si quit autem pecca-verit " but if any do sin " (i Jo. ii i) 
to loose men from it, and so remissio peccati. Shewing them the 
way, and aiding them with the means to clean their conscience 
of it, being done ; remitting that is past, making that more 
remiss that is to come ; as it were to resolve the frost first and 
turn it into vapour ; and after it is so, then to blow it away. 

1 6. The text has KaXauov Karedyijs, which is unintelligible 

as it stands. 

36 sqq. Serm. Res. i (ii 197) Why but once? Because 

once was enough ad auferenda saith St John (Jo. i 29), ad 

NOTES 349 

abolcnda saith St Peter (Acts iii 19), ad cxhaurienda saith St 
Paul (Heb. ix 28) ; " to take away, to abolish, to draw dry" 
and utterly to exhaust all the sins of all the sinners of all the 
world. The excellency of his Person that performed it was 
such ; the excellency of the obedience that He performed, 
such ; the excellency both of his humility and charity 
wherewith He performed it, such ; and of such value every 
of them, and all of them much more ; as made that his once 
dying was satis superque " enough and enough again"; which 
made the prophet call it copiosam redemptionem [Ps. cxxx 7]. 
But the apostle, he goeth beyond all in expressing this; in 
one place terming it vTrfppd\\ui> (Eph. ii 7), in another 
virepeKirepiffffeijuj (Eph. iii 20), in another ir\eovdfuv (i Tim. 
i 14), mercy, rich, exceeding ; grace overabounding, nay, 
grace superfluous, for so is TrXeovdfav , and superfluous is 
enough and to spare ; superfluous is clearly enough and more 
than enough. Once dying then being more than enough, no 
reason He should die more than once. Cp. Pent, xiv (iii 
371 ) ; Prayer ii (v 318) quoted above on p. 25 1. 26 ; Erasmus 
Concio de immensa Dei misericordia, London, Berthelet, 1533. 

P. 138. 2. See Serm, Gunpowder Tr. vii (iv 318) on the text 
Ps. cxlv 9. 

6. See ib. iv (iv 261) on Lam. iii 2. 

8-10. See ib. iv (iv 267) ; Cat. doct. p. 96. Cp. p. 153 above. 

22. Tenera seems to represent ffirXayxva in the phrase O"JT\. 

Aeous rendered tender mercy in the Benedict S. Lk. i 78. 

32. Serm. Gunpowder Tr.v\\(iv ^z6} Naturas rerum minimarum 

non deitituit Deus : the very minims of the world his mercy leaves 
not destitute. Not " the wild asses " without a place " to 
quench their thirst" (Ps. civ ii). Not the young ravens 
crying on Him. Not the sparrow of half a farthing, lets not 
them light on the ground without his providence. Even 
these, even such his mercy is over also. 

P. 139. 36. Serm. Prayer i (v 304) The indication or beginning 
of that which is good is denied us : though we purpose in our 
hearts to perform those duties of godliness that are required, 
yet we have not the power to put them in practice, filii 
utnerunt ad partum et non sunt -vires pariendi " the children are 
come unto the birth and there is no strength to bring forth." 
If we begin to do any good thing it is Deus qui coepit in nobit 
bonum opus (Phil, i 6). 

P. 140. 34- I.e. apparently, sin has not yet found us out, ven 
geance is not yet taken, and there is room for repentance. 
Cp. on p. 127 1. 22. 

36. I.e. at the moment of greatest need, at the very pinch 

Serm. Tempt, iii (v 510) God s help will come. Cp. ib. v 
(v 529), Gunpowder Tr. i (iv 213). 

P. 143. Cp. [S. Aug.] Soliloqq. 2 (vi app. 86 c). 

350 NOTES 

P. 143. 3 sq. Serm. Pent, viii (iii 244) Being " conceived of unclean 
seed " Job (xiv 4) ; and warmed in a sinful womb David 
( Ps. li 5) ; at their birth polluted " no less in sin , than in 
their blood " Ezekiel (xvi 6) ; there is not infant unius did 
super terram, as the Seventy read it, " not a child of a day old " 
(Job xiv 4) but needs baptismus lavacri, if it be but for baptismus 
uteri, " the baptism of the Church, if it be but for the baptism 
it had in the womb." Cp. S. Giles Lectt. p. 621. Con 
fession of original sin is prominent in protestant formulz of 
the i6th century, but is carefully avoided in the Book of 
Common Prayer. On the subject see S. Thomas Aq. Summa 
iii 84 2 ad 3 : S. Bonaventura in Sentt. iv dist. xvi pars 2 i. 

6. Serm. Pent, xvii (iii 71) Adam was by God planted a 

natural vine, a true root, but thereby, by that cup |_of devils] 
degenerated into a wild strange vine, which instead of good 
grapes, "brought forth " labruscas, "wild grapes "(Is. v 4); 
"grapes of gall," "bitter clusters," Moses calls them (Dt. 
xxxii 32) ; colocynthidas , the Prophet, mors in olla (2 Ki. iv 40) 
and mors in calice ; by which is meant the deadly fruit of our 
deadly sins. 

23 sq. Serm. Pent, xv (iii 399) As we are forbidden to 

"hatch cockatrice eggs" (Is. lix 5), things that will do 
harm ; so are we also in the same place, to weave spiders 
webs, things very finely spun but for nobody s wearing ; 
none the better for them. Our tvepyf]fia.Ta must be etf- 
epy/lfjMTa, "works tending to profit with "; else they are not 
right works. Cp. it. p. 391 ; and it. p. 384 the Christian . . 
hath it not of himself, spins not his thread as the spider doth, 
out of himself, but hath it of another and hath it of gift. It 
is given him. Unicuique datur, it is the eleventh verse (i Cor. 
xii n) "to everyone is given." So instead of Aristotle s 
word iy, "habit," he puts St James word dbffis or 8upr)fj.a 
(Jas. i 17) : cp. il>. ix (iii 272). Cp. S. Greg. Mag. Mor. in 
Job. xv 15: telas quoque aranea: texere est pro huius mundi 
concupiscentia temporalia quaelibet operari ; qua: dum nulla 
stabilitate solidata sunt, ea procul dubio ventus vitas mortalis 

29. Heb. a worm and a grub i.e. corruption (Job vii 5) 

and abjectness (Is. xli 14). 

P. 144. 19. See on p. i6i,l. 10. 

30. Serm. Pent, xi (iii 321) Our sins . . have a voice, a cry, an 

ascending cry, in Scripture assigned them. They invocate 
too, they call for somewhat, even for some fearful judgement 
to be poured down on us. 

33 sq. Serm. Rep. iv (i 367) But we in our turning [are] to 

come before Him all abashed and confounded in ourselves that 
for a trifle, a matter of nothing, certain carats of gain, a few 
minutes of delight base creatures that we be! so and so 
often, tic et sicfaciendo [Josh, vii 20], by such and such sins, 
have offended so presumptuously against so glorious a Majesty, 
so desperately against so omnipotent a Power, so unkindly 

NOTES 351 

against so sovereign a bounty of so gracious a God and so 
kind and loving a Saviour. 

P. 145. 2 sq. Serm. Rep. iii (i 348) All return to sin is brutish; 
recidiva peccati, that is tanquam cams ad vomitum ; tiolutabrum 
feccati, that is tanquam sus ad lutum (t Pet. ii 22); but this fury 
and fierceness of sin is tanquam cquus ad froelium (Jer. viii 7). 

35 sq. The form of this quotation, which is not exactly that 

of the vulgate, seems to be derived from Fisher Psalm \ 
(Private frs. of the reign of Q. Elizabeth, Parker Soc., p. 320). 

P. 146. 8. See on p. 32 1. 14. 

25 sq. Serm. Prayer vii (v 367) Notwithstanding the great 
ness of our sins, we may be bold to seek to God for favour 
and say Etsi amisi ingenuitatem Jilii, tamen tu non amisisti pietatem 
Patris. "Although, Lord, I have lost the duty of a son, yet 
Thou hast not lost the affection of a Father. " Cp. it. xiv 

O 43> 

27 sq. [S. Aug."] Med. 39 (vi app. 127): licet peccator 

sim non possum non esse filius tuas, quia tu me fecisti et 

34. Triodion p. 25 <j>ecffai <f>f2ffat r6re ZWTTJ/S TOV Tr\d<r/J,a.T6s 

ffov. cp. p. 107: Horae 1494 f. 155: parce, Domine, parce 
et defende plasma tuum in eis : S. Bern, infest. S. Martini 2 
(i 1055): pepercisti ergo creature tus, pepercisti gloriae 
nominis tui. 

P. 147. i, ii. Cp. [S. Aug.] Solill. 24 (vi app. 96 B): Tu nosti 
figmentum nostrum Domine Deus noster : num, Deus insesti- 
mabilisfortitudinis, contra folium quod vento rapitur ostendere 
vis potentiam tuam et stipulam siccam persequi ? 

I7$qq. Serm. Goivries vii (iv 173) Thou [David] hast a 

testimony in holy writ to have been " a man after God s 
own heart," what was in God s heart was in thine. Cp. 
p. 177. 

P. 149. 27 sqq. Serm. Gunpo-wder Tr. vii (iv 321) Goodness in 
merentes, that is justice : goodness in immerentes, yea and some 
times a degree farther, in male merentes, that is mercy pro 

P. 150. 7 sq. In Serm. Absolution (v 89), Is. xxviii 21 is given as ref. 
for that to "remit" is more proper to Him and that He is 
more ready to it and that it is first ; first in his purpose, first 
in his grant ; and that to the other [sc. to " retain "] He 
cometh but secondarily, but by occasion, when the former 
cannot take place. Cp. p. 171 1. 28. 

P. 151. I. See Serm. Gunpo-wder Tr. vii (iv 318 sqq.) 

8, 9. S. Aug. Enarr. in Ps. Iviii 2 ii : O nomen, sub quo 

nemini desperandum est : Deus meus inquit misericordia mea. Cp. 
Serm. Justification (v III). 

IO sqq. Serm. Gunpo-wder Tr. vii (iv 328) Grande est barathrum 

peccatorum meorum, it is Chrysostom. sed maior est abyssus miseri- 



cordlae Dei " Great is the whirlpool." The passage referred 
to is apparently S. Chrys. Orat. 2 (xii 802 B) otSas rb ir\ij0ot 
TUI> dvo/Mwv /J.QV Urn iro\v Kal dpL0/j,f /J.T) {/iroKel/j.evov, dXX 
olSa /cat rb TrtXayos TT}S <pi\av0p(awias crou on dveiKavrov Kal 
avlKrrrov. Cp. S. Giles Lectt. p. 440. 

P. 152. i sq. Serm. Prayer vii (v 367) Fathers stand thus affected 
towards their children, that they are hardly brought to 
chasten them ; and if there be no remedy, yet they are ready 
to forgive or soon cease punishing. Pro peccato magno 
paullulum supplicii satis est patri, " For a great offence, a small 
punishment is enough to a father." Cp. Gunpowder Tr. vii 
(iv 326) This is sure: Deui pmmiat ultra, punit cttra, "God 
ever rewards beyond, but punishes on this side, : short still of 
that we deserve ; that his very punishment is tempered with 
mercy, that even in his wrath He remembereth mercy. 

P. 153. 2 sqq. See on p. 70 1. 31. 

29 sq. S. Chrys. ad Theod. laps, i 6 (i 8) K&V yap /U.TJ iracrdv 

rts tTridei^-rrrai TTJP fHfTa.voi.av ov5 TTJV J3paxeiav Kal Trpbs 6\lyov 
yeyevri/>jv irapaTrt/j,TreTai dXXa Kal raihrj TlOijcn iro\vv rbv 
(JUffObv : quoted in Pet. Lomb. Sentt. iv 14 2. 

P. 154. 1 6 sqq. The Heb. and Vulg. of Ps. cxix 49 are here com 

38 sq. S. Anselm Med. iii 9 ( = fS. Aug.] Med. 39) Domine 

noli sic attendere malum meum ut obliviscaris bonum tuum. 

P. 155. 4 sqq. S. Aug. Serm. 382 2: nam et modoorat pro nobis, 
orat in nobis, et oratur a nobis : ut sacerdos noster orat pro 
nobis, ut caput nostrum orat in nobis, ut Deus noster oratur 
a nobis. Cp. Enarr. in Pi, Ixxxv I 

24. Omitted by mistake in the text of the Anglo-Catholic 

Library p, 423. 

P. 156. 6-1 1. For this Instit.piae has which be pleased to grant for 
thy great and many mercies, thy Name s sake, the glory of thy 
Name, thy promise sake, thy practice sake, my misery, my 
infirmity, even for thy Son Jesus Christ s sake. 

P. 157. S has some differences of order and some omissions, as 
compared with O, in this Act. 

29 sqq. Cp. p. 25. 

P. 158. 1-8. See on p. 26 1. 3. 

19 sq. From the Litany. 

22 sqq. See p. 169. 

36 sqq. From the prayer Conditor cccli et terras. 

P. 159. 17 sq. S. Chrys. Orat. 2 (xii 802) ?roXXd tirolr]<ras airb TOV 
aluvos, /j.eyd\a Kal Bavfj-aara, Hvdol-d re Kal f^alcria &v ofiK 
dpi6/j.6$ [Job v 9, ix 10]- dXX ei /* rbv affwrov (rwcreis, 
rbv dvd&ov Trapcwmfcrety, irXeiu Kal /jieifa Qavfj.affru- 

22 sqq. Serm. Pent, iv (iii 168) St Augustine prayeth well 

NOTES 353 

Domine da mihi alium Te : alioqui non dimittam Te " Give us 
another as good as Yourself or we will never leave that or 
consent that You leave us." I have not found the words in 
the works of S. Augustine. 
P. 159. 26 sq. From the prayer Conditor call ct4crr<e. 

38. Serm. Rtp. iv (i 370) Complain we can and bemoan our 
selves as doth the prophet, with a very little variation .from 
him ; " My leanness, my leanness," saith he, " woe is me ! " 
"My dryness, my dryness," may each of us say, "woe is 
me ! The transgressors have offended, the transgressors have 
grievously offended. Grievously offend we can, grievously 
lament we cannot, my dryness, my dryness, woe is me ! " 
Nay, we need not vary, we may even let leanness alone, his 
own word. For dry and lean both is our sorrow, God wot : 
God help us ! this mourn we can. 

P. 160. 6 sq. Cp. Horae 1514 f. 131 b: infunde cordibus nostris fontem 
lacrymarum (in Per horum omnium sanctorum after the Litany). 

9 sqq. Serm. Pent, xii (iii 340) "And Thou, Lord, never 

failest them that seek Thee," but "acceptest them, not 
according to that they have not, but according to that they 
have," though it be but a " willing mind " they have. God 
forbid but concupiscence should be of equal power to good 
that it is to evil. 

21 sqq. [S. Aug.] Solill. 24 (vi app. 96) alioquin desperarem, 

nisi quia spes mea es tu qui creasti me. 

25 sqq. Serm. Absolution (v 96) Christ teaching us that we 

ourselves should forgive " until seventy times seven " doth 
thereby after a sort give us to understand that He will not 
stick with us for the like number in ours. For God forbid 
we should imagine He taught us to be more merciful or of 
greater perfection than He will be Himself. That number 
amounteth to ten jubilees of pardon. Cp. S. Thorn. Aq. 
Summa iii 84 10 : Petro quzrenti Quoties peccabit etc. respondit 
Jesus Non dico ti&ietc. Ergo etiam Deus szpius per pcenitentiam 
veniam peccantibus prasbet : Savonarola in Ps, I ^. Qui Petro 
interroganti Quoties peccabit etc. respondisti Non dico etc., 
numerum finitum pro infinite accipiens. Numquid ergo 
indulgentia superaberis ab homine? Eucholog. p. 554 d\X 
?TI Ko.1 rt /j.a.Kpo06fi:-ri<rov ... 6 ej38ofj.iiKOVTdKis eirrb, ffvyxupetv 
TOIS d5e\<f>ois KeXevuv TO. aftapTrifj-ara : ib. 284, 288. 

P. l6l. 3 sq. Serm. Go-wries vii (iv 1 66) We use to strike our 
breasts with the publican, because we cannot come at our 
heart, to strike it for not striking us when we made a fault. 
But when the heart needs not be stricken for it, when it 
strikes us first, when we feel plagam cordis, as Solomon calls it 
in express words (i Ki. viii 38), upon making a fault, that 
our heart corrects us, gives us discipline for it ; then is our 
penance begun, then is our contrition in a good way. 

10. Cp. p. 144 1. 1 8 sq. Of. imperf. in Mat. xxxvii (Opp. 

S. Chrui. ed. Montfaucon, vi app. clviii c) Omnis enim homo 

354 NOTES 

naturaliter non solum peccator sed etiam totum peccatum, 
dicente apostolo Et eramus natura filii inz (Eph. ii 3). The 
Opus imperfectum, commonly included among the works of 
S. Chrysostom, is an incomplete commentary on S. Matthew 
by a heretical Latin writer. It will be noticed that the state 
ment, whatever be thought of it, is made of man in the state of 
unregenerate nature, and at least it is extravagant and untrue 
of the regenerate, still more of the penitent, if only because 
one who was wholly sin could not possibly be conscious of 
it. This in view of such remarks as that of Dr Whyte 
L. Andrcwes p. 55. 
P. l6l. 12 sq. Also in [S. Aug.] Speculum 20, S. Anselm Oratio 16. 

- 28 sqq. See on p. 43 1. 29. 

P. 162. I sqq. Serm. Rep. iv (i 370) This too [we can") wish with 
the prophet and so let us wish " O that my head were full of 
water and my eyes fountains of tears" (Jer. ix i), to do it as 
it should be done I This we can. And pray we can, that 
He which " turneth the flint stone into a springing well," 
would vouchsafe us, even as dry as flints, gratiam lachrymarum, 
as the Fathers call it, some small portion of that grace to 
that end. Though weep we cannot, yet wish for it and pray 
for it we can. S. Greg. Mag. Dial, iii 34 gratia lachry- 
marum : Alcuin Con/. Jidei iv 18 ( = [S. Aug.] Med. 36, 
S. Ans. Or. 16) da mihi gratiam lachrymarum : Sacrament. 
Gregor. missa pro petitione lachrymarum (Muratori ii 387): 
qui sitienti populo fontem viventis aqua; de petra produxisti, 
educ de cordis nostri compunctionis lachrymas : Horolog. p. 486 
Xdpural /tot ry iroXXd erot TnaiiravTi ddicpva /careu i^ews : ib 
p. 1 60. 

- 6 sqq. Cp. S. Anselm Or. 17 : cunctisque terrarum divitiis 
et honoribus mihi carior. 

- 10-20. Serm. Repent, iv (i 369) There is, saith the Psalm 
a flagon provided by God on purpose for them (Ps. 
Ivi 8) ; therefore some would come, some few drops at least. 
Not as the Saints of old. No : humanum diclmus here too. 
Job s eyes " poured forth tears to God " (Job xvi 20) ; David s 
eye gushed out with water, he all to " wet his pillow" with 
them (Ps. cxix 136, vi 6); Mary Magdalene wept enough to 
have made a bath (Lu. vii 38). We urge not these. But if 
not pour out, not gush forth, Nonne stillabit oculus noster, saith 
Jeremy (xiii 17) " Shall not our eye afford a drop or twain ? " 

- 12. Horolog. p. 1 60 odxpi d fwi 56s, 6 0eos, oSs wore rrj yvvai/d 

23 sqq. Serm. Repent, viii (i 438) But our anger and gener 
ally all our affections are well compared to lime. Out of the 
water, where they should be hot, no heat appears in them ; 
in water, where they should be cold, there they boil and take 
on. Used there most where they should be least, and again 
least where they should be most. For take me a worldly 
man, and let him but overreach himself in some good bargain, 
in matter of profit, you shall see him so angry, so out ot 

NOTES 355 

patience with himself as oft it casts him into some disease. 
There lo is repentance in kind ; there is that which makes it 
a tree, the spirit of life. Ours for the most part towards God 
is dull and blockish, neither life nor soul in it. 

P. 162. 29 sqq. Serm Prayer iv (v 339) If the spirit that quails in 
us do quail also in the whole Church, yet we have a supply 
from the tears which our Head, Christ, shed on his Church 
(Lu. xix 41), and from " the strong cries " (Heb. v 7) which 
He uttered to God his Father "in the days of his flesh," by 
which He ceaseth not to make request to God still for us ; 
so that albeit the hardness of our heart be such as we cannot 
pray for ourselves nor the Church for us, yet we may say 
Conqueror tibi, Domine, lachrymis Jesu Christi : Repent, iv (i 371) 
And lastly, this we can, even humbly beseech our merciful 
God and Father, in default of ours, to accept of the "strong 
crying and bitter tears which in the days of his flesh his 
blessed Son in great agony shed for us" (Heb. v 7) ; for us, I 
say, that should, but are not able to do the like for ourselves, 
that what is wanting in ours may be supplied from thence." 

P. 163. 6-22. See p. 65. 

31. sq. Andrewes seems to use this verse in some such sense as 

that of S. Augustine s exposition that the thought is 
penitence leading to confession and a new life, and the 
residue of his thought the grateful memory the penitent s 
delivery (S. Aug. Enarr. in Pi. Ixxv n), or of one of Card. 
Hugo s expositions that thought or reflexion upon sins 
committed and on the character of sin and on the mercy of 
God, leads to inward confession to God, and has as its 
residue, or consequence a formal penitence in contrition, con 
fession and satisfaction, issuing in a keeping festival, i.e. 
rest from sin and devotion to God (Hugo di S. Chiaro in /oc.~). 
As interpretations these are of course wrong, both on other 
grounds and because e^ofwXoyeiffOai, confiteri, here means to 
praise, not to confess sins. 

Pp. 164-168. The Latin (O 302-307) does not correspond in range 
with the Greek (O 224-230, S 17-19), and to indicate exactly 
the relation of the two would require too complicated a 
marginal apparatus. Only additional matter, therefore, 
supplied by the Latin, is indicated by square brackets ; but it 
must be noted that in the text these passages are in some cases 
substituted for what is found in the Greek. 

P. 165. ii. Serm. Rep. viii (i 447) At this beam [i.e. balance] no 
fruit of ours will hold weight ; none so found worthy; no not 
if we could, I say not shed or pour out, but even melt into 
tears, and every tear a drop of blood. Cp. ib. iv (i 370). 

26 sqq. Serm. Rep. iv (i 373) Who with great indignation 

cannot but abhor himself for the manifold indignities offered 
to God thereby ? To the law of his justice, to the awe of his 
majesty, to the reverend regard of his presence, the dread of 
his power, the longsuffering of his love, that being a creature 



of so vile and brittle consistence he hath not sticked for some 
lying vanity, some trifling pleasure, or pelting profit, to 
offend so many ways at once, all odious in themselves and able 
to make a rent in any heart that shall weigh them aright : 
Pent, v (iii 195) the rule of his justice, the reverence and 
majesty of his presence, the awful regard of his power, the 
kind respect of his bounty and goodness. The passage seems 
to be a quotation. 

36 sqq. From the Greek Compline: also in the Coptic 

(Bute Coptic morning service p. 137). 

P. l66. 10 sqq. Phrases collected from the sermon de exitu anima 
among the works of S. Cyril of Alexandria, but probably 
unauthentic. It was published with two sermons of S. John of 
Damascus, in a tiny volume, Paris, Ch. Wechel, 1538, uniform 
with the Greek version of the Roman Horae B.V.M. of the 
same date and publisher. 

34 sq. See on p. 43 1. 33. 

P. 167. 2 sqq. Serm. Rep. iv (i 372) The very heathen set them 
selves in passion against vice. That it is a brutish thing, so 
against the nobleness of reason ; that a shameful, so against 
public honesty ; that ignominious, so against our credit and 
good name ; that pernicious, as shutting us out of heaven 
whither we would come. 

17 sq. Cp. on p. 32 1.14. 

P. 169. 2 sqq. The prayer bone Jesu, duo in me cognosce appears, 
among English books, only in the editions of the Sarum Horae 
published from 1511 onwards by Byrckmann, Paris. Cp. 
Serm. Pent, xv (iii 392) the defect from us, the work from 

13 sq. S. Ans. Med. ii 8: ne perdat mea iniquitas quod 

fecit tua omnipotens bonitas. 

15 sqq. This extract from two chapters of S. Anselm s third 

Meditation is found in the Byrckmann Horae under the title 
Oratio S. Anselmi. 

P. 170. I sqq. This prayer Respice ad me is in the Byrckmann Horae 
attributed to S. Augustine, and it occurs as Oratio S. Augustini 
in Alcuin Officia perferias (ii 1 p. 77). 

i I sqq. Mostly from the Conditor cali et terra. 

22 sq. From the prayer de omnibus sanctis O mitissime Deus 

creator omnipotens. 

24 sqq. From the invocation sancte angele Dei; also in Horae 

1494 f. 59. 

P. 171. 28. Collect after the Litany Deus cui proprium est miser eri et 
parcere ( O God whose nature and property, etc.) : Sacr. Greg, 
(ed. Muratori) cc. 200, 248. Cp. S. Bernard horn, v in Nati-v. 
3 : cui vult miseretur et quern vult indurat ; sed quod miseretur, 
proprium illi est. 

29. See on p. 150 1. 7. 

NOTES 357 

P. 173. Cp. on p. 42 1. 17. 

P. 177. 4 sqq. Cp p. 155 1. i. Serm. Gunpowder Tr. iii (iv 253) 
For whatsoever as the Son of God He may do, it is kindly 
[natural] for Him as the Son of man to save the sons of men. 
Specially being the Son of such men as He was ; the Son 
of Abraham, who entreated hard that Sodom might not be 
destroyed (Gen. xviii 23 sq.); the Son of Jacob who much 
misliked, yea even cursed the wrath of his two sons, in de 
stroying Shechem (Gen. xlix 7); the Son of David, who 
complained much of the sons of Zeruiah that they were "too 
hard " for him (2 Sam. iii 39), as Christ doth here [S. Lk. 
ix 55] of the sons of Zebedee. 

P. 178. Cp. p. 132. 

P. l8o. 6 sq. Serm, Pent, v (iii 192) Sane novum supervenisse Spiritum, 
nova desideria Remonstrant saith Bernard : tb. xiii (iii 357) Novum 
supervenisse Spiritum nova vita ratio demonstrate Perhaps the 
allusion is to S. Bern. Serm. in Ascens. iii 8. 

9. S. Hilary of Poictiers in Ps. cx-viii 17 1 1 (347 E) vera 

peccati confessio est sine intermissione temporis poenitere. 

10 sqq. Cp. S. Bernard in Pascha Serm. i 17: sit verse 

compunctionis indicium opportunitatis fuga, subtractio occa- 
sionis: S. Isidore of Seville Sentent. ii 13 7: ille pcenitentiam 
digne agit qui sic praeterita mala deploratur ut futura iterum 
non committat. 

14 sq. S. Anselm Orat. 10: si iustitia aboletur iusti mentis, 

quanto magis poenitentia peccatoris in idipsum revertentis. 
Pet. Lomb. Sentt. iv 14 and Ludolph. vita Christi i 20 I quote, 
the latter as from S. Augustine, inanis est poenitentia quam 
sequens coinquinat culpa, the source of which is perhaps 
S. Isid. Synon. i 77. 

Pp. 184-188. Cp. pp. 46 sq., 74 sq. and notes. 

P. 186. 28. Serm. Res. xvii (iii 66) And having thus " spoiled 
principalities and powers, He made an open show of them, 
triumphed over them" in Semetipso "in his own person" 
all three are in Colossians the second [14 sq.] and triumph 
antly came thence with the keys of Edom and Bozrah both 
[Is. Ixiii i], "of hell and of death" [Rev. i 18] both at his 
girdle, as He shews Himself. And when was this ? if ever, 
on this very day. On which, having made a full and perfect 
conquest of death, "and of him that hath the power of death, 
that is the devil" (Heb. ii 14), He rose and returned thence 
this morning as a mighty Conqueror, saying as Deborah did 
in her song, "O my soul, thou hast trodden down strength" 
(Judg. v 21), thou hast marched valiantly. 

31. Serm. Pent, vii (iii 226) His going up then is not all 

for Himself; some part and that no small part, "for us." 
For thither He is gone ut precursor noster (Heb. vi 20), as our 
"Forerunner" or Harbinger, pandens iter ante noi t saith the 
prophet Micah (ii 13) "to make a way before us," "to 


prepare a place " (Jo. xiv 2) and to hold possession of it in 
our names, saith He Himself. 

P. l86. 37 sq. Scrm. before t-wo Kings (v 239) The angel of the 
bottomless pit, of whom the same John speaks: "His name 
in Hebrew is Abaddon, in Greek Apollyon," that is, a 
destroyer. A destroyer; a name directly opposite to God s 
name. His name is Saviour. And the name of His Son, 
Jesus, a Saviour also an Angel interpreting it (Mt. i 21). 

40 sqq. Scrm. Pent, vii (iii 225) There is somewhat still to 

be done for us. We have our cause there to be handled, and 
to be handled against a false and slanderous Adversary so 
Job found him (i 10, ii 4). By means of his being there " on 
high," habemus Ad-vocatum, saith St John, " we have an 
Advocate " (i John ii i) will see it take no harm. Cp. ib. iii 
(iii 158). 

P. 188. 6. See on p. 21 1. 20. 

9. Reading with O, Pater ungens, instead of Patre unigcnitum 

with H. 

38 sqq. Scrm. Pent, v (iii 193) As for what is in the heart, 

quit cognoscit Mud? "who knows it ? " (Jer. xvii 9). Not we 
ourselves ; our own hearts oft deceive us. And there is a 
verbis confitentur, "confess at the mouth," with a factis negant, 
" deny with the deeds" (Tit. i 16) ; and that deceives too. But 
there is opus Jidei, " the work of faith " (i Th. i 3) fromjides 
qua operatur, " faith that worketh " (Gal. v 6) that is St Paul s 
faith ; that can shew itself by working (Jas. ii 18) that is St 
James faith ; and there may well be the Spirit. But without 
works, there it may not be. For without works, St James is 
flat, it is but " a dead faith " (Jas. ii 17), the carcase of faith, 
there is no Spirit in it. No Spirit if no work. For usque 
adeo proprium est operari Spiritui, ut nisi operetur nee sit, "so kindly 
is it for the Spirit to be working, as if It work not It is not." 
There is none to work. There is none to work ; spectrum est, 
non Spiritus, " a flying shadow it is, a Spirit it is not," if work 
it do not. And yet I cannot deny, works there may be and 
motion, and yet no Spirit, as in artificial engines, watches and 
jacks and such-like. And a certain artificial thing there is in 
religion, we call it hypocrisy, that by certain pins and gins, 
makes a show of certain works and motions as if there were 
Spirit, but surely Spirit there is none in them. . . . You shall 
easily discover these works, that they come not from the Spirit, 
by the two signs in Psalm the fifty-first, nakon and nedtbah 
(Ps. Ii 10,12), i. " constant " and 2. "free." . . . Ingenuity 
and constancy, the free proceeding, the constant continuing of 
them will soon disclose whether they come from a Spirit or no : 
ib. xii (iii 337 sq.) Neither fear, if it be fear alone; nor 
faith, if it be faith alone, is accepted of Him ; but timet and 
operatur here with Peter (Acts x 35), andjittes qua operatur there 
with Paul (Gal. v 6). . . And they observe that it is not " that 
doeth," but " that worketh righteousness." Not faclt, but 
operatur. And what manner of work ? St Peter s word is 

NOTES 359 

4pya$6/j.evos here; and for epya6fj,evos, Zpyov will not serve; 
it must be epyacrLa, which is plain " trade." Discite bene agere, 
saith Esay (Is. i 17), learn it, as one would learn a handicraft, 
to live by ; learn it and be occupied in it ; make an epyaffla, 
that is, even " an occupation " of it. Christ s own occupation, 
who as St Peter tells us straight after, pertransiit benefaciendo 
" went up and down, went about doing good," practising it 
and nothing else ; for that is e /ryaf e<r0ot. 

P. [189- 6. H reads mundam pure ; O, vincentem mundum. 
P. IQO. 16-18. See on p. 214!. 20. 

P. 192. Thomas Bradwardine was archbishop of Canterbury for 
five Weeks in 1349. His work de causa Dei contra Pelagium et de 
virtute causarum,{rom which the present passage is taken, won 
him the name of Doctor profundus and was commonly known 
as Summa docioris frofundi. It is a defence of the Augustinian 
doctrine of grace against what he considered the prevailing 
Pelagianism of his day. It was edited by Sir Henry Saville 
in 1618. Andrewes quotes him in 1619 in Serm. Nativ. 
xiii (i 220). 

P. 195. The comments, except 11. 24-27, are found only in S, not 
in O. 

7. Serm. Gunpo-wder Tr. vii (iv 331) You shall mark therefore 

at the very next words, when he comes to his thanks, it is 
Confitcantur tibi opera Deus, but Sancti tut benedicant tibi; "thy 
works, let them say Confiteor ; thy redeemed, thy saints, let 
them say Benedictus." Thy works let them tell truth and 
confess, but thy saints, let them speak all good and bless 

21 sq. Quoted in [S. Aug.] Med. 35, Soliloqq. 31. Cp. 

Bright Select sermons of S. Leo note 60. 

24. The opening words of Ps. Ixv in Heb. and Lat. are not 

in O. For the rendering see A.V. marg. and S. Jerome s 
tibi silentium laus. Instit. piae p. 1 1 But in this and all other 
his attributes -verius cogitatur quam dicitur [S. Aug. de Trin. vii 7]. 
We may better conceive of them than express them : and we 
speak best of his worth when with a silent admiration we hold 
our peace, according to that of the Psalmist, Ps. Ixv i , which S. 
Hierome hath translated Tibi silet omnis laus Dcus in S/o/z. Cp. 
the famous passage in Hooker Eccl. Pol. i 2 2 and Church s 
note on it ; S. Cyril of Jerusalem Cat. v f 2 ; S. Hilary of 
Poictiers de Trin. ii 6. 

P. 196. 3. sqq. Adapted from the prayer Dona mihi quzso 
after the Ptalterium S. Hieronymi, fac me tuis semper laudibus 
vacare et ad tuam quandoque dulcedinem misericorditer 
pervenire (also in Horae 1494 f. 131). And see note on p. 
45 1. 28. 

10. See also Brcviarium Sarisburiense init. ; and Horae 1494 

f. 2b. 

3 6 


P. 196. 1 3. From the responsory of the yth Lesson of Mattins in 
the Offlcium mortuorum: cp. p. 231 1. 2. 

22. Adapted from Prayer of S. Ambrose, gratias tibi referimus 

licet indignas sed utinam devotas et tibi gratas. 

23. From the Oratio ad Patrem Domine sancte pater omnip. 

eterne Deus qui coequalem. 

29. From Sancta Trinitas unus Deus. Cp. p. 198. 

P. 198. 3-19. From the Orationes speciales to the three Persons of 
the Holy Trinity. 

2O. 22-33. From Sancta Trinitas unus Deus, Horae f. IOI, and 

Benedicat me imperialis maiestas, ib. f. C. 2b. 

21. From the antiphon of the commemoration of the Holy 


P. 202. 15-24. From The breath of every living being in the morning 
service for Sabbaths and festivals. The text of the Spanish 
rite {Daily Prayers p. 122) differs somewhat from that of the 
German rite (Singer p. 126). Andrewes does not wholly 
agree with either. Extol in 1. 15 is from the German ; 1. 18 
from the Spanish ; 1. 1 9 is in neither. The passage is quoted, 
without 1. 19, in Serm. Gunpowder Tr. vii (iv 339) Where 
fore the powers Thou hast distributed in our souls, the breath 
of life Thou hast breathed into our nostrils, the tongues Thou 
hast put into our mouths, behold all these shall break forth 
and confess and bless and thank and praise and magnify and 
exalt Thee and thy mercy for ever. Yea every mouth shall 
acknowledge Thee, every tongue be a trumpet of thy praise, 
every eye look up, every knee bow, every stature stoop to 
Thee, and all hearts shall fear Thee. And all that is within 
us ... even our bones ... all shall say, " Who is like unto 
Thee, o Lord," in mercy ? " Who is like unto Thee, glorious 
in holiness, fearful in praises, doing wonders ? " 

P. 204. 19, 20, 24. See on p. 196 1. 3, 10, 22. 

P. 206-208- Of these, 1-4 are the immanent or metaphysical 
attributes, the first apparently representing the scholastic 
immutabilitas, the second infinitas ; 5, 6 operative and 7-10 
moral. The rest are the several forms of mercy ; cp. p. 70. 

P. 208. 4-12. Cp. on p. 70 1. 30. 

16. Serm. Pent. iii. (iii. 153) A true endeavour with an 

humble repentance, for so he resolves, and then omnia mandata 

facta deputantur quando quod non sit ignoscitur, " all are accounted as 
kept, when what is not is pardoned out of his mercy " ; and 
so the rest rewarded out of his bounty that alloweth a day s 
wages for an hour s work, as to them that came at the 
eleventh hour to the vineyard, that is at five of the clock after 

1 8 sqq. Cp. p. 53 1. 38 and note. 

P. 211. 9-15, 17-23. Cp. p. 88. 

10. Eucholog. p. 557 rbv Sivdpuirov otxetats \ep<ri SiaTrXdcras. 

NOTES 361 

P. 212. 2 sq. Cp. on p. 35 1. 30. 

4. Serm. Pass, iii (ii 163) His main end (Heb. xii 2) 

being to exhort them, as they had begun well, so well to per 
severe ; to very good purpose, He willeth them to have an 
eye to Him and His example, who first and last OTTO tpdrvr)* 
axpi ffravpov " from the cratch to the cross," from S. Luke s 
time quo coefit Jesus facere et docere, " that He began to do and 
teach" (Acts i i), to S. John s time that He cried Consum- 
matum est (Jo. xix 30), gave them not over ted in Jinem usque 
dilexlt eos, but "to the end loved them " (Jo. xiii i). Cp. 
Nativ. xii (i 201). 

6. See on p. 122!. 27. 

10 sq. Serm. Nativ. iv (i 55) When was He "made under 

the Law " (Gal. iv 4) ? Even then when He was circumcised. 
For this doth St Paul testify in the third of the next chapter 
" Behold, I Paul testify unto you, whosoever is circumcised " 

f actus est debitor uni-uerstt legis, " he becomes a debtor to the 
whole law." At his circumcision then He entered bond anew 
with us ; and in sign that so He did He shed then a few drops 
of His blood, whereby He signed the bond as it were, and gave 
those few drops then tanquam arrham uni-versi sanguinis cffundendi 
"as a pledge or earnest" that "when the fulness of time 
came," " He would be ready to shed all the rest." 
12. On the Holy Name see Serm. Res. ix (ii 332). 

21. Serm. Pentec. v (iii 188) Distinct in number, as in 

our Baptism ; " The Father, Son, Holy Ghost." And that 
number distinct to the sense, as at Christ s Baptism ; the 
Father in the voice, the Son in the flood, the Holy Ghost in 
the shape of a dove." Cp. ib. xv (iii 380). Cp. the 
apolytikion of the Epiphany, Horolog. p. 262 ev lopSdv-g 
fiairTifo/j.<;i>ov ffov Kvpie ij T?}$ Tpiddos eQavtp&d-ri Tr/DoovciVjjo is 
TOV ydp Tew/propos 17 (f>uv>j trpofffj,apTvpei (rot, dyairr]T 6v <re 
fl6v 6vo/j.dovffa /cat rb ilvev/j-o. ev etSei TrepicrTepas ^/3ej3o/ou TOW 
\6yov TO dfftpaXfa : and S. Anselm Med. xv 17 : Golden 
Litany (Maskell Man. Rit. iii 265) thi holy baptyme and 
thi gloriouse apperyng of the holy trinite. 

25 sqq. Golden Litany (Maskell p. 266) For thy thirste, 

hunger, coolde, and hete, whyche thou sufferedist in this vale 
of miseri . . . thy heuines, labor, and weriness . . . thy 
wache and prayers . . . thi meke and holy conuersacion. 

41. Serm. Pass, iii (ii 172) To count Him worse than the 

worst thief in gaol : to say and to cry V rvat Barabbas fereat 
Chriitus, " Save Barabbas and hang Christ. " 

P. 213. i sqq. Golden Litany (Maskell p. 266 sq.) For thy wache 
and prayers . . . the wonderfull signes and myracles whyche 
thou wroughtest . . . thi holi wordis and sermons. 

8 sq. From the prayer Domine Jesu Christi Fill Dei vivi 

deprecor te where per omnes etc., depends upon deprecor. What 
the intended construction is here is not clear, but perhaps 
wrought by expresses the meaning. 

1 8. Sayings, sententiis maxims. 



P. 214. 2. Andrewes takes the woman of S. Lk. vii 37 to be S. 
Mary Magdalen, Serm. Res. xiv, xv. 

9. This line summarises the point of the preceding examples. 

The construction of the ablatives of the next 7 lines is not 
clear ; but apparently they are governed by fro and given 
thanks for as examples of our Lord s endurance of the con 
tradiction of sinners Heb. xii 3. 

20-22. Serm. Passion iii (ii 171) Certainly the blood of Geth- 

semane was another manner of blood than that of Gabbatha 
or that of Golgotha either ; and that was the blood of his 
internal Cross. Of the three Passions, that was the hardest 
to endure, yet that did He endure too (cp. pp. 169-171): 
Pentec. viii (iii 247) He had trinam mcrsioncm ; I. one in 
" Gethsemane" ; 2. one in "Gabbatha"; 3. and a third in 
"Golgotha." In "Gethsemane" in his sweat of blood. In 
" Gabbatha " in the blood that came from the scourges and 
thorns; in " Golgotha " that which came from the nails and 
the spear. Cp. Res. xvii (iii 70), Pentec. xiii (iii 348). 

23-25. Serm. Pass, iii (ii 174) So have we now the cross, 

\0]> dtdv/MV " the two main bars of it," i. Pain, 2. Shame ; 
and either of these again a cross of itself ; and that double, i. 
outward, and 2. inward. Pain, bloody, cruel, dolorous and 
enduring pain He endured. Shame, servile, scandalous, op 
probrious, odious shame He despised. And beside these, 
an internal cross, the passion of Gethsemane ; and an internal 
shame, the curse itself of the cross, maledictum crucis. Cp. ib. 
p. 167. 

31 sqq. From the Praytr ofS. Ambrose Domine Jesu Christi 

Fili Dei vivi. 

P. 215. i, 24. The text has the titles Gethsemane and Golgotha 
respectively before these lines, but they are obviously out of 
place and should perhaps stand before p. 214 1. 30 and 217 
1. 7. 

16 sqq. Serm. Pass, iii (ii 173) Was it a tragedy, or a 

Passion trow ? A Passion it was, yet by their behaviour it 
might seem a May-game. Their shouting and outcries, their 
harrying of Him about from Annas to Caiaphas, from him 
to Pilate, from Pilate to Herod and from him to Pilate again ; 
one while in purple, Pilate s suit ; another while in white, 
Herod s livery ; nipping Him by the cheeks, and pulling off 
his hair ; blindfolding Him and buffetting Him ; bowing to 
Him in derision, and then spitting in his face ; was as if they 
had not the Lord of glory, but some idiot or dizard in hand. 
"Died Abner as a fool dieth ? " saith David of Abner in great 
regret (2 Sam. iii 33). O no ! Sure our blessed Saviour so 
died ; and that He so died, doth equal, nay surpass even the 
worst of his torments. Cp. Tempt, iv (v 516). 

24 sqq. From the Versus S. Bernardi; also in Horae 1494 

f. 850. 

33 sqq. From the Prayer of S. Ambrose. 

38. Cudgelled fustigari. Not in the Gospels. 

NOTES 363 

P. 216. i sqq. From the Salve trcmendum. Cp. p. 90 and notes. 

9. Serm. Pass, iii (ii 170) Even to stand, as He hung, 

three long hours together, holding up but the arms at length, 

1 have heard it avowed of some that have felt it, to be a pain 
scarce credible. 

14. Serm. Pass, iii (ii 171) In all those [outward suffer 
ings] no blood came but where passages were made for it to 
come out by, but in this [the internal suffering] it strained 
out all over, even at all places at once. Golden Litany (p. 268) 
For thi innumerable woundes and the plentuous shedyng of 
thi blode. 

19. All the passages on this and the next page referred to 

Horae f. 75 b are from the Prayer of S. Ambrose. 

24. Serm. Passion iii (ii 172) Was it not yet a more foul 

disgrace and scandal indeed to appoint Him for his death that 
dishonest, that foul death, the death of malefactors, and of the 
worst sort of them? Morte turfissima, as themselves termed 
it ; " the most shameful, opprobrious death of all other," that 
the persons are scandalous that suffer it. 

34. The pillar is inferred from Roman practice: Livy ii 5 

stabant deligati ad palum : . . nudatos virgis caedunt [lictores] : 
Cicero Ferr. II v 5 ad supplicium traditi, ad palum alligati. 
In the ivth cent, the pillar of our Lord s flagellation was already 
shewn in Jerusalem : Itinerar. Burdigal, 592 ; S. Jer. Et>. cviii 
ad Eustoch. 9 (i 691 D). Golden Lit. (Maskell p. 268) the 
byndynge of thi most holy body to a pilour. 

35. Beaten with rods. The phrase virgis cadi (Acts xvi 22, 

2 Cor. xi 25), the position of the clause, and the distinction 
between this and to be scourged, suggests that Andrewes 
supposes our Lord was beaten with the rods of the fasces. 
But there is no authority for this in the Gospels, and besides 
Pilate as imperial procurator had no lictors. Epdiri<rcu> (S. 
Mt xxvi 67) probably means struck with rods, but that is 
in the mockery, not at the formal scourging. The sources 
Andrewes draws upon here have not the clause. 

P. 217. 6. S. Jo. xix 17 says that our Lord came forth bearing 
his cross, while the other Gospels only notice that Simon of 
Gyrene was impressed to bear the cross. Ada Pilati 10 has 
?i\de /Ji^XP 1 T W Ti5\7;j. As late as Hugo di S. Chiaro (f 1263) 
in S. Jo. xix 17 the difference is merely noted; and the first 
attempt to harmonise in detail seems to be S. Bonaventura 
(f 1274) Vita Christi 77, Nicolas of Lyra (f 1340) in S. Matt, 
xx-vii 32 and Ludolphus of Saxony (fl. 1330) Vita Christi ii 62 
35, who suppose that Simon was impressed when our 
Lord was too weary to carry the cross further : and so even 
Corn, a Lapide in S. Mt. xx-vii 32. But Caietan (f 1554) in 
Mt. xx-vii 32, after mentioning this general view, adds hoc 
quoque apparet rationi consentaneum esse quod Jesus sub 
onere crucis caderet, nimio pressus onere, ut praedicatur, i.e. 
that our Lord s falling had become a topic of the pulpit ; and 
the 34th. of the York Miracle Plays (c. 1430) represents our 

3 6 4 


Loid as swooning (Tori Plays Oxford 1885, p. 344) and the 
Golden Litany (Maskell, p. 269) has bi the grete wereness 
that thou haddest on thi shuldir beryng the crosse vntill 
thou fell downe. In art, our Lord is represented as falling 
in the directions of the Byzantine Painters manual (Didron 
Christian Iconography, Engl. tr. Stokes, ii p. 316) of uncertain 
date, but not earlier than the xii cent., and in the west first in 
the Stations of the Cross which were introduced from 
Jerusalem in the xvth cent. ; in these, in the earliest 
example, those at Niirnberg, executed in 1488, seven in number 
(figured in Kraus Gesch. d. Christlich. Kunst ii p. 308), our Lord 
falls once ; in later examples, of fourteen stations, three times. 
Apart from these, the subject appears first in the engravings 
of Martin Schon (1420-1486), then in Rafael s Spasimo. See 
Jameson and Eastlake History of our Lord in Art ii pp. 1 14 sqq. 
P. 217. 9- S. Bonaventura Vita Christi 78 represents our Lord as 
ascending the cross by a ladder, as in some earlier pictures 
and even in Fra Angelico (Jameson and Eastlake ii 129 sqq.) ; 
but it is certain that He would be stretched on the cross as it 
lay on the ground : so Ludolphus Vita Christi ii 63 5 and 
generally in later art (Jameson and Eastlake ii 132 sqq.). 

1 8. Serin. Pass. Hi (ii 173) Yea in the very time of his 

prayers deriding Him, even in his most mournful complaint 
and cry for very anguish of spirit. 

26. Serm. Pass, ii (ii 145) To very good purpose it was that 

the ancient Fathers of the Greek Church in their Liturgy, 
after they have recounted all the particular pains, as they are 
set down in his Passion, and by all and by every one of them 
called for mercy, do after all shut up all with this, At Ayvwcrrwif 
Kbwiav Kal ^aLadvwv iX^rjcrov /ecu cruxrov 7)[MS " By thine un 
known sorrows and sufferings " felt by Thee but not dis 
tinctly known by us, "have mercy upon us and save us." 
Cp. 5. Giles LeM. p. 641. I have been unable to trace the 
Greek passage quoted, and its form and that of its setting as 
described is not suggestive of a Greek formula. It may be 
suspected that Andrewes had met with, and mistaken for 
original, a Greek translation of the Golden Litany, which has 
(Maskell p. 268) for all that labour and tormentis that 
were secrete and vnknowne whiche thou sufferedist all that 

27 sq. From the Deus qui -voluisti pro per ditione ; also in Horae 

1494 f. 56 b. 

37 sc l c l From A de-uoute prayer to our Lor Je crucify ed in the crosse 

for the redemptyon of man Qui gloriosum caput ; also in Horae 

1494 f. 35. They are founded on the forms of anointing the 
various members of the body in Extreme Unction (Maskell 
Man. rit. i p. Io8). 

P. 2l8. 25. Thanksgiving after Communion from 1549 onwards, 
the most precious death and passion of thy dear Son. 

3 1 . Triduana : TTJJ TpLrjfji^pov ratprjs in the commemoration of 

Lit. S. Bas. (Litt. E. and W. p. 328). 

NOTES 365 

P. 2l8. 32 sqq. From the prayers In the agony (of death) Domine 
Jesu Christe per agoniam and Domine Jesu Christe qui pro 

38 sq. Cp. on p. 1 86 1. 28. 

P. 219. i. From the commemoration in the mass of 1549. 

2-1 1. This list is probably imitated from Golden Legend 

Resurrect. (Ellis i p. 93). 

12. Golden Litany (Maskell p. 273) for thi wondirfull and 

gloriouse ascension ; Canon missae in ccelos gloriosse ascensionis. 

i 3. Lift. E. and W. p. 329 rrjs K SefttDc croO rov Qeov Kal 

Harphs Ka6tdpas. 

1 8 sqq. The Vcni Creator was probably written in Gaul in 

the last quarter of the ixth. cent. See Diet, of Hymnology s.v. 
It has been variously used, chiefly in the Office of Pentecost, 
since the xith. cent, in Ordination of presbyters and bishops, 
during the vesting of the celebrant for mass (Sarum etc.), at 
the offertory (York, Hereford), and since the xivth. cent, in 
Coronations (English, and later French). The longer English 
version, in its original form probably by Cranmer, appeared 
first in the Ordinals of 1550 and 1552; in 1661 it was 
emended, and the shorter version was added, having appeared 
first in Cosin s Devotions 1637 and perhaps been used at the 
coronation of Charles I (C. Wordsworth Coronation of K. 
Charles I, p. 57). 

22 sqq. Serm. Pent, vi (iii 206) No Person of the Three 

hath so many, so diverse denominations as He ; and they be 
all to shew the manifold diversity of the gifts He bestoweth 
onus. They count them, i. the merahcphcth or "agitation" 
(Gen. i 2) which maketh the vegetable power in the world. 
2. His nefhesh hayyah " spirit or soul of life" (Gen. i 20) in 
the living creatures. 3. His nishmath hayyim " heavenly spirit 
of a double life" (Gen. ii 7) in mankind ["see on p. 88 1. 16]. 
4. Then, that in Bezaleel (Ex. xxxi 3), that gave him 
excellency of art. 5. That in the seventy elders (Num. xi 
1 6, 17) that gave them excellency of wisdom to govern. 6. 
That in Balaam (Num. xxiv 14) and the Sibyls, that gave 
them the word of prophecy, to foretell things contingent. 7. 
That of the Apostles this day, that gave them skill to speak 
all tongues (Acts ii 5, 8). Cp. ib. v (iii 184). 

28 sqq. Serm. Pent, iv (iii 174) We conceive, I trust, after 

two manners He came as this day: i. one visible, "in 
tongues of fire that sat upon their heads " ; 2. the other in 
visible, by inward grace whereby He possessed their hearts. 
Golden Legend (Ellis i p. 1 24) The Holy Ghost is sent in two 
manners, visibly and invisibly. As touching into the hearts 
pure and chaste He descended visibly, when by some sign 
visible He is showed. Of the sending invisible saith S. John, 
Johannis iii : Sfiritus ubi -uult sfirat. The following lists are 
those of the Legend, except the first example, which is cer 
tainly a very strange one. 

31 sqq. Serm. Pentec. ix (iii 261) Three such comings [in a 

3 66 


type or form, by the sense to be perceived] there were in all. 
Once did our Saviour receive the Holy Ghost and twice did 
He give It. Give It on earth in the text [Jo. xx 22] ; and 
after from heaven on the day [of Pentecost], So three in all. 
At Christ s baptism, " It came upon Him in the shape of a 
dove " (Lk. iii 22). At this feast It came upon his apostles 
in the likeness of "tongues of fire." And here now in this, 
comes breath-wise, having breath for the symbolum to represent 
It : ib. p. 264 Thrice was the Holy Ghost sent and in three 
forms: i. of "a dove," 2. of breath, 3. of "cloven tongues." 
From the Father as a " dove " ; from the Son as breath ; from 
both as " cloven tongues." 

P. 219. 31. The figure of the dove is beautifully developed in Serm. 
Pentec. viii (iii 251 sqq.). 

33. The editions read habitus and habitu, and Neale apparently 

regarding it as unintelligible omits the line in his translation. 
It is a misprint of course for halitus, halitu. 

38 sqq. Serm. Pent, i (iii 127) < In this book, after this time 

here three several times, in the fourth, tenth and nineteenth 
chapters; and at three several places, Jerusalem, Czsarea, 
Ephesus, the same Spirit came upon the faithful people, and 
yet nothing heard nor seen ; only discovered after, by the im 
pression It left behind It. . . . i. In the fourth chapter, the 
thirty-first verse, "as they prayed" the Spirit came upon 
them. 2. In the tenth, verse the forty-fourth, "while Peter 
yet spake, the Spirit fell upon them." 3. In the nineteenth 
chapter, verse the sixth, as they received the sacrament, the 
Spirit was sent on them. In which there are plainly set down 
to us, these three means to procure the Spirit s coming: i. 
Prayer, 2. the Word, 3. the Sacraments. 

P. 22O. 2-6 col. 2. The compounds of K\rjffis %KK\T](ris, dyd/cX^o-is,\i}<ris, ^TriK\ri<ns, irapd.K\i)<Tis. 

6. Serm. Pent, iv (iii 176) When we send for Him, He is 

Paracletus ; when He for us, then we are, and not He: if we 
be that, if we be ad-uocati and not rather a-uocati, every trifling 
occasion being enough to call us away. 

7-12. See on p. 91. 

13 sqq. Serm. Pentec. vi (iii 207) From the Holy Spirit, or 

the Spirit as He is holy, cometh the gratum faciens , the gift of 
gifts, the gift of grace, which He bestoweth on his saints and 
servants, and maketh them such by it. ... i . The grace 
reproving and checking from within, when they are ready 
to go astray; spiritus reflans "the wind against them " (Acts 
xvi 1 6), not suffering them to go into Asia or Mysia, when 
they shall do no good there, but making them even wind- 
bound as it were. 2. Sfiritus afflans the wind with them, 
"guiding them" and giving them a good pass "into all 
truth" (Jo. xvi 13). 3. The grace teaching them what they 
knew not and calling to their minds that they did know and 
have forgot (Jo. xiv 26). And so spiritus difflans, "blowing 
away and scattering," as it were, the mists of error and 

NOTES 367 

forgetfulness. 4. The grace quickening them and stirring 
them up, when they grow dull and even becalmed. 5. The 
grace inspiring and inditing their requests, when they know 
not what or how to pray (Rom. viii 26). 6. The Spirit 
breathing and "shedding abroad his love in their hearts"; 
which makes them "go bound in the Spirit" (Acts xx 22), 
and as it were with full sail to Jerusalem, when it is for his 
service. 7. And last, the Spirit " sealing " them (2 Cor. i 22) 
an assurance of their estates to come. 

P 220. 19. Serm. Pent, vi (iii 219) When we turn ourselves every 
way, we find not in the office of the Church, what this seal 
should be but the sacrament ; or what the print of it, but the 
grace there received, a means to make us and a pledge or 
" earnest " (2 Cor. v 5) to assure us that we are his. 

P. 221. Cp. on p. 63 1. 19. 

24-27. From the Omnes sancti beatorum ordines. 

28. From the prayer de omnibus sanctis mitissime Deut. 

29 sq. From the Deus qui novem. 

31 p. 222 1. 5. See on p. 102. 

P. 222. 6. Therapeuta. Used of the Jewish devotees in Egypt 
(Philo de -vita contempt, p. 471 ; Eusebius Hist. eccl. ii 17 3, 
8); then of Christian Monks ( Dionys. Areop. Hier. eccl. 
vi p. 386 ol 6eioi Ka6i>) Ye/j,6ves Tjf^uv ^TTUVV/MWV ai/roiij lepCv 
rjl-iuffav, ol /J.v OepcurevTas, ol d novaxobs dvo/j-di^ovres K TTJS 
TOV Qeov Ka6apas vwqpeaia.^ Kal 6epa.irelas). On Andrewes 
view of monasticism, see Rtsp. ad Bellarm. p. 394. 

7-9. From the invocation Omncs sancti innocentes, here trans 
ferred from Innocents to Virgins. 

10. From the prayer De omnibus sanctis. 

11-13. From the invocation Omnes sancti confessores , here trans 
ferred from Confessors to Innocents. 

14. From the invocation Omnes sancti patriarchs et prophettf. 

15-17. From the Omnes sancti confessores, with the change of 

manibus, verbis, actibus into corde, ore, vita. 

P. 223. Cp. p. 272. 

P. 224. 31 sqq. From the first prayer, of S Basil, in the AicoXovdia. 
TTJS aylas /ueraXijt/ ews. Cp S. Anselm Med. iv 5 : adhuc 

patitur expectans tuam emendationem (cp. v 2, vi4): Hort. 

an. 1516 f. 78 b : ad emendationem expectasti. Serm. Pent, i 

(iii 115) He hath waited for us and our conversion more years 

than we do days for Him. 
P. 225. 16 sqq. Cp. p. 87, 234. 

27 sqq. Cp. p. 117. 

P. 226. 7-14. From The breath of every living being, following the 
Spanish text (Daily Prayers p. I2l). Cp. Serm Gunpowder Tr. 
vii (iv 339) But we are not able to praise Thee, o Lord, and 
to extol thy Name, for one of a thousand, nay not for one of 
the many millions of the great mercies which Thou hast 
shewed upon us and upon our children. 

3 68 


P. 226. 1 5-20. I have not found the source of this, and perhaps it is 
Andrewes own composition. With the last line cp. Singer 
Daily Prayer Book pp. 44, 56, 137. 

P. 227. 10. The MS here has Isaac, but it must be a mistake 
for Moses. 

P. 229. 1 6. The divinitatem of the Vulg. is apparently a mistake for 

23 sqq. See on p. 231 1. 13 sqq. 

P. 231. 2. Cp. on p. 196 1. 13. 

13 sqq. Cp. Hart. an. Lyons 1516 f. 79 : Tibi ago laudes . . . 

in quo mini indigno famulo tuo N. corpus etanimam contulisti 
et me imaginis tuas similitudine decorasti mihique dedisti 
esse et vivere, me non bestiam, non terras vermiculum, non 
rem insensatam, sed creaturam rationalem, jeternx beati- 
tudinis cum sanctis angelis tuis capacem fecisti. Secundum 
corpus me non claudum, cxcum, monstruosum vel de- 
fectuosum, sed sanum, integrum et robustum formasti, meque 
in utero matris mese et in infantia, in igne aqua aut aliis in 
periculis diversis, prout multis contingit, ante legitimam 
setatem interire non permisisti, et me a multis animse et 
corporis periculis per totam vitam meam preservasti . . . 
parentes etsi simplices et pauperes, honestos tamen et 
catholicos mihi providisti. . . Mini quoque secundum animam 
ingenium bonum, memoriam tenacem, rationem perspicacem, 
litterarum scientiam competentem virtutesque naturales et 
morales cateraque bona omnia si qua; habeo gratis absque meo 
merito contulisti. 

1 3 sq. S. Anselm Med. iv 5 : et quod te non pecus aut 

creaturam insensibilem sed earn creaturam fecit quz eum 
posses intelligere. 

14. Serm. Lent 5i (ii 27) For there is in tuus (Ps. Ixxvii 20), 

not only that they be men and not beasts ; freemen and not 
villains ; Athenians or Englishmen, that is, a civil, not a 
barbarous people the three considerations of the heathen 
ruler, but that they be God s own people and flock. Diogenes 
Laertius -vitae philosofhorum i 33 (of Socrates) <pacrKe ykp , . , 
rpii2v rotirwv ZveKa X.d.piv tyfi-v TTJ TIJX.V- irpUTot Sri 
ftvOpuiros eyevdfirjv KO.I oft Brjpiov elra ftTtdvrjp /ecu 06 yvtrf 
Tpirov &Ti"E\\i)v Kal ou pdpftapos : cp. Plutarch Marius 46: 
Lac tan tius Institt. iii 19 17. 

1 6, 25. Hebre-w Morning Service (Singer, p. 5) Blessed art 

Thou, o Lord our God, King of the universe, who hast not 
made me a heathen . . a bondman. 

1 8. Mali cor-vi malum ovum, the Greek proverb KO,KOV /c6/3a/coy 

Kaitbv &6v. See Leutsch & Schneidewin Paramiographi graci i 
pp. 107, 259, ii. pp. 73, 466 ; Erasmus Adagia s. v. Originis, 

28. Hort. an. 1516 f. 78 b, tranquillitatem temporum in 

Gratias tlbi ago tibi. 

P. 235. 13 sqq. From the prayer of the Trisagion 0eds 6 dytos 

NOTES 369 

(Lift. E. and W. p. 313) 6 /cara(wcras r]fw.s TOVS Taireivovs Kal 
dva^iovs dov\ovs <rov Kal ev rfj upq. ravr-g ffTrjvai KaTevdirior 
TTJS 56%?!$ TOV dyiov crov OvfftaffTijpiov Kal TT^V 6<f>eL\ofj,evr]v croi 
irpoffKvvr)o~iv K 

P. 235- *6 sqq. Adapted from the offertory prayer Kifyue 6 Geiy 
riH&v (ib. p. 4 O1 ) % va yevd)fj,e6a &iot, TOV trpoff(pepeiv ffot, TTJV 
XoyiKTjv TO.iiTt\v Kal dvalfj-aKTOv 6v<riav . . . ijv irpocrSe^duevos 
els rb ayiov Kal voepov <rov dvffiaffr^piov els 6ff/j,r)v evudlas, 
avTiKa.Tdirefj.\l/ov riiMv TTJV ~)(dpLv TOV ayiov o~ov Hvev/j,aTos. 
But Andrewes seems to follow the text of the prayer as it has 
been inserted into Lit. S. Jas. (ib. p. 47) since he reads is. 
(i.e. sanctissim?) Spiritus (iravaylov for dytov). 

- zo sqq. From the prayer of the Trisagion (ib. p. 313), 

TJ/JMS Iv Ty x.pvio TdTrfTl ffov, crvy^ii}p-r)a ov TJ/JUV irav 
tttovaibv re Kal a.Kovffiov ; and the prayer of Propitiation, 
Kvpie IT/O-OU X/stcrroC, appended to some texts of S. James : 
o"vy(apr]<rov aiiTols TTO.V ir\ l r)/j,fj,\i i i[j.a eKovaibv re Kal 
dKovcnovdwd\\a^ov airroi}? T^S aiwvlov KoXdaews ; and the 
prayer of the Trisagion QlKTipfiov Kal A&J/U.OJ (L. E. and W. 
p. 34) ffiaffov r?/u.fis 6 6e6s K T&V 8va"Xpu>v TOV KOffpov TOVTOV. 
The prayer of Propitiation is the first prayer of the Byzantine 
administration of penance (Eucholog. p. zzi), but it was used 
in the Liturgy of S. James for those about to communicate 
(Swainson Greek Liturgies p. 331). 

- 24. From the prayer at the Entrance Qebs 6 iravTOKpdTUp 
and the prayer of theVeil E^xoptcrToCyU.^ ffot Kvpie (L. E. and 
W. pp. 33, 48), dylacrov TJ/J.&V rds ipvxds Kal rd crw/iara/cai rd 
Tr^euyu.ara Kal dXXoluxrov TO, <f>povri/j.aTa ijfj.wv irpbs ev<rtj3eiav ; 
the prayer of the Trisagion of S. Basil (p. 314) dytavov i}fjiuv 
rds \ftvxds Kal rd croj/xara Kal Sbs TJ/MV ev 6crt6T7jTt \aTpeveiv croi 
irdaas rds Tj/x^pas r^s fays rin.(av ; and the prayer of Incense 
A^tTTrora TravTOKpdTup, /SacrtXeC TTJS 56f 775 of S. James (L. E. and 
W. p. 41), (rwfwj els TO rrdvTOTe evapeaTeiv Kal irpoffKvvelv Kal 


P. 239. This is imitated from the form in the Or Jo de extrema unctione 
(Maskell Man. rit. i p. 1 29) as commonly in mediaeval prayers, 
e.g. Alcuin Officiapcrfcrias iv (ii 1 83), v (it. 87), Horae 1514 f. 

P. 240. Cf. Horae 1514, f. c. vii b. 

P. 241. 8 sqq. The antiphon Ne remlnhcaris (Tobit iii 3) is that of 
the Penitential Psalms in the Breviary and the Prymer ; the 
Parce Doming is said after the same Psalms in the office de 
extrema unctione (Maskell Man. rit. i p. 122); the two com 
bined are the antiphon of the Penitentials in Ordo ad -visitan- 
dum infirmum (ib. p. 84). This last form was adopted as the 
first suffrage of the English Litany of 1544 and is so used 
_ 18. Litan. Sar ub. propitius esto : parce nobis Domine. 

2 A 

370 NOTES 

P. 241. 20. Eucholog. p. 517 I Xews iXews yevov ijfjuv A^ffirora ^irl 
rais ana.pTLa.i3 TJ/JLUIV /cat eXt-qffov ^yaar. 

22. Full sore, ?ws &\is, apparently to represent the Heb. 

adm od" ; the vulg. has satis, sept. ff(j 

P. 242. 2 sq. The Greek is apparently meant to render these 
clauses of the English Litany. 

16. S. Ans. Med. xvii 10: lucet eis (the righteous) vultus 

Jesu, non terribilis sed amabilis, non amarus sed dulcis, non 
terrens sed blandiens. 

1 8. S. Ans. Med. i 50: vox ilia terribilis . . Discedite a Me 

Cp. Aspera vox lie, sed vox est blanda Venite (Trench Pro 
verbs p. 1 88). 

39. I.e. the four sins which in Holy Scripture are said to 

cry to God. S Giles Lectt. p. 426 First, wilfull murther, as 
Cains in this place (Gen. iv 10). Secondly, the sinne of Sodom 
against nature which cried to God for vengeance (Gen xviii 
20, xix 13). . . . Thirdly, the oppression of the poor (Ex. ii 
23), which crieth to God. . . . The fourth is Deut. xxiv 14, 
that of Other poor, the poor Labourer must not be oppressed^ 
nor his hire delayed from him -when he hath taken pains for 
the Apostle saith (Jas v 4) ecce merces operantis clamat in auribus 
domini. There are the sinnes that speak not, but crie to God 
for vengeance. Nicolas of Lyra in S. Jas. v 4 reckons only 
three crying sins; but in the Primers the four are reckoned: 
e.g. Prymer of Salisbury Le Roux 1537 f. 167 b Whiche ben 
the synnes cryenge before God for vengeaunce ? Manslaughter, 
synne agaynst nature, oppression of poore people and with 
holdynge of dettes ; Prymer, Regnault 1537 f. II 7 has the 
mnemonic lines Clamitat ad Dominum vox sanguinis et sodom- 
orum, vox oppressorum, merces deteuta laborum : Marshall s 
Primer 1535 (Three Primers p. 34) mentions them without 
enumeration, the sins which are called dumb and cry for 
vengeance to God. are contrary to the sixth and seventh 
commandments. The Greeks adopt the list in Confessio Ortht- 
doxa (1672) iii 42 In Cat. duct. p. 247 Andrewes somewhat 
modifies the application of the name To defend the sin 
[against the 7th commandment] maketh it a crying sin, 
Gen. xviii 21 : the Sodomites, Gen. xix 9, cried out upon 
Lot when he reproved them, " Away hence," say they, 
"thou art but a stranger and shalt thou judge and rule? " 
and Prov. xxx 20 the adulterous woman saith "I have not 
committed iniquity ": of these the Apostle saith, Phil, iii 19, 
they "glory in their shame. " And in Serm. Pent, xi (iii 
321) he generalises it: For whether we respect our sins, 
they have a voice, a cry, an ascending cry, in Scripture assigned 
them. They invocate too, they call for somewhat, even for 
some fearful judgment to be poured down on us. 

40. In medieval writers, the sins against the Holy Ghost 

are counted as six, viz. despair, presumption, impenitence, 
obstinacy, impugning known truth, and envy of another s 

NOTES 371 

grace. See S. Thorn. Aq. Summa ii 2 14 2, S. Bonavent. in 
Scntt. II xliii 2 art. 3 qu.i, Hugo in Mt. xii 31, etc. They are 
summarised in the verses 

Impugnans verum, praesumens, spemque relinquens, 

hinc duratus : odiens quoque fratris amorem, 

emendam sperans (leg. spernens), impugnans Pneuma beatum. 

Prymcr Regnault 1537, f. II 7 ; Hart. an. Lyons 1516, f. 163. 
Cp. Prymer Le Roux 1537 f. 167 b: pertinacite: strynynge 
against trynyte, bycause God is mercyfull to synners : despere 
of the forhyueness of God : obstynacion in euyll hatred and 
enuy of thy neyghbonrs vertue: inuydence : despysynge of 
penaunce. It is apparently these which are here called the 
six which forerun certainly, in the case of some of them at 
least, with some propriety. It is possible that Andrewes 
means to identify the six states of mind described in lines 33- 
36 with the sin against the Holy Ghost and the sin unto 
death ; they seem better chosen than the medieval list as a 
whole. See S. Bernard s description of hardness of heart in 
de Considcratione i 2. 

P. 243. 2. From the prayer of the Trisagion (L. E. and W. p. 34) 
aOiffov ijfjias 6 Geds K T&V Sva-^epdv rov K6<r/J.ov TOVTOV. 

3 sq. From the Great intercession (ib. p. 408). 

5. The plague of immoderate rains, from the thanksgiving 

for fair weather inserted in the Book of Common Prayer at 
the end of the Litany after the Hampton Court Conference, 

10. Litan. Sarhb. : a subitanea et improvisa morte. Serm. 

Gunfo-wder Tr. x (iv 390) Against a lingering death we pray 
not, ab improvisa morte, we do. 

12. Private interpretation. Serm. Pent, ii (iii 1 33) There is 

a "spirit" in a man, saith Elihu (Job xxxii 8), that is, our 
own spirit ; and many there be qui sequuntur jfiritum suum 
(Ezek. xiii 3) "that follow their own ghost " instead of the 
Holy Ghost ; for even that ghost taketh upon it to inspire, 
and " flesh and blood " we know have their revelation (Mt. 
xvi 17) . . . St Peter opposeth [this spirit] " of private re 
solution " to the Holy Ghost (2 Pet. i 20) : Imagin. (v 57) 
All that are after [the Apostles] speak not by revelation, 
but by labouring in the word and learning ; are not to utter 
their own fancies and to desire to be believed upon their bare 
word if this be not dominari jidei "to be lords of their 
auditors faith" [i Pet. v 3], I know not what it is but 
only on condition that the sense they now give be not a 
feigned sense, as St Peter termeth it, but such a one as hath 
been before given by our fathers and forerunners in the 
Christian faith. Cp. Nattv. xv (i 260), Pent, ix (iii 275), 
xii (iii 328). 

13. Innovation. For the two types of innovation Andrewes 

372 NOTES 

would have specially in view see Serm. Gunpowder 7>. vi (iv 
P- 243. 15. Serm. Nati-v. xi (i 191): see on p. 259 1. 23. 

17 sq. Serm. Pr. ix (v 388) As we may not usurp God s 

honour for ourselves, so we may not deify princes, for we see 
how ill that voice was taken Vox Dei et non hominis " the voice 
of God and not of man. " Cp. and contrast Bacon: the 
king s voice was the voice of God in man, the good Spirit of 
God in the mouth of man : I do not say the voice of God and 
not of man : I am not one of Herod s followers : a curse fall 
upon him that said it, a curse on him that suffered it (Church 
Bacon p. 74). On Andrewes attitude to James I. see the 
anecdote in Minor Works p. xii note a. 

19, 20. Saul, Michal. Serm. Lent i (ii n) The Wise Man 

saith that "evil looking to will decay the principals of any 
building " ; and that was Saul s defect, as the Scripture recordeth. 
Religion first : instead of Celebrabimus, Negligimus Jehovam. King 
David in his oration to the states of his realm before his first 
Parliament testifieth " the ark was not sought to in the days 
of Saul " ; that pillar was not looked to. Sought to it was, 
after a sort, religion : but nothing "so as it should. " Come let 
us have the ark," saith he ; and then Go to, it skills not 
greatly, carry it back again "(i Sam. xiv 18, 19) ; which, what 
was it but to play fast and loose with religion ? To intend 
Paul, as Felix saith, at our idle time (Acts xxiv 25) ; and not 
to "redeem time" (Eph. v 16) to that end? Judge of 
Religion s case by the reverence of the Ephod. A daughter 
of his own bringing up, Michal, saw David for honour of the 
ark wear it, and " despised him in her heart " (2 Sam. vi 16). 
Judge of it by the regard of the Priest, the keeper of the ark : 
for very love to it, that calling was kept so low and bare that 
they were tied to the allowance of their shewbread : the High 
Priest had not a loaf in his house besides (i Sam. xxi 4). 
This was the first root of his kingdom : the ark not sought 
to, the ephod in contempt, the priesthood impoverished ; et 
Saulo nihil horum curte "and Saul regarded not any of these 
things" [cp. Acts xviii 17]. Cp. Res. vi (ii 284); Spittle 
(v 17); Prayer iii (v 323). 

zi. Clerical arbitrariness and exaction. Serm. Pent, iv (iii 

166 sq.). There was amongst the heathen one that would 
have his will stand for reason [Juvenal Sat. vi 222], And 
was there none such among the people of God ? Yes ; we 
find one of whom it was said This it must be, for Hophni 
will not have it so, but thus. His reason is " for he will not " ; 
and God grant none such be found among Christians. Cp. 
Of giving C&sar his due (v 1 34) CiEsar hath vim coactivam. 
Hophni hath a flesh-hook and can say Date -vel auferetur a 
vobis ; and therefore to part with it as one delivereth a purse, 
or to bear it as a porter doth his load, groaning under it. . . 
But we must offer it as it were a gift, voluntarily, willingly, 
cheerfully, c/c xaptros, e /c ^ux^Sj not ^, CK Mm}* (Col. 

NOTES 373 

iii 23, 2 Cor. ix 7). A/a rbv Kijpiov, saith St Peter (i Pet. 
ii 13), 5id TT]V ffvveid^ffiv, saith St Paul (Rom. xiii 5); even 
" for the Lord," even " for conscience sake " ; though Hophni 
had no flesh-hook, though Csesar had no publican to take a 
stress from which it would seem that Andrewes intends also 
to pray against the withholding of ecclesiastical dues and the 
necessity of levying them by distraint. 

243. 22. Plunder of the Church. In the Concio ad clerum pro gradu 
doctorls (Qpuscula pp. 19, 22), on Prov. xx 25 It is a snare to 
the man who observeth not that which is holy, Athaliah is 
used as a type of the -violent devouring of sacred things, and 
her violent death in the Temple, of the appropriate snare. 
This petition is probably not without reference to Elizabeth s 
plunder of the Church. 

23. Amateur adventures in religion. Serm. Coronation (v 

170) One Micah, a private man of Mount Ephraim, he and 
his old mother, it took them in the heads they would have a 
new religion by themselves, and that was plain idolatry ; 
and up with an idol they went. And because they lacked a 
priest, it came into Micah s head to give orders, and so he 
did : ib. (v 179) One would think this were impertinent 
and we were free from Micah. We are not. Even to this 
day do men still cast images or imaginations (all is one) in the 
mould of their conceits and up they set them, at least for their 
own household to adore. And then if they can get such a 
fellow as is hereafter described, a Levite for ten shekels and a 
suit (or because now the world is harder, ten pounds) they 
are safe, and there they have and hold a religion by them 
selves. Cp. Serm before t-wo Kings (v 240). 

24. Trafficking in sacred things simony and sacrilege. 

Serm. Pent. xv. (iii 395) Those gifts hold not of this feast, 
not of Pentecost ; but hold of the feast of Simon and Jude, 
they. The Church hath joined these two Saints in one feast ; 
and the devil, in many things else God s ape, hath made a 
like joining of his two, in imitation of the true. His Simon 
is Simon Magus, not Simon Zelotes ; and Jude, Judas Iscariot, 
not Judas the brother of James no kin to him. Simon, he 
came off roundly, wpoa"/iveyKe xpij/otara (Acts viii 18), offered 
frankly, would come to the price. And Judas, he would know 
what they would give, how thankful they would be (Mt. 
xxvi 15); and it was done; and there goeth a bargain. 
These two are like enough to agree. And thus is the Holy 
Ghost defeated ; bought out, He and his gifts, by Simon still. 
And thus is Christ betrayed in his places, and that by Judas 
still. This wicked fraternity of Simon and Jude are the bane 
of the Church unto this day. Judas that sold Christ, like 
enough to make sale of Christ s places. Simon that would 
buy the Holy Ghost, had He been to be sold, as like to buy out 
the Holy Ghost s gifts, as the Holy Ghost Himself : Concio ad 
clerum in Synodo Provinciali (Opusc. 48) Proxime post hos, 
attentionem vestram requirit scelerata ilia Simonis et Judx 

374 NOTES 

fraternitas . . . Nee hoc solum in nobis minoritis [i.e. pres 
byters], qui sic rectorias nostras fere paciscimur ; sed et apud 
vos Majoritas [i.e. bishops], quos sic cathedras vestras, nempe 
vel pecuniarum summis, vel Ecclesiarum spoliis foede cau- 
ponari vulgo dictitant. Quo morbo male iam diu et habet et 
audit Ecclesia nostra. 
P. 243. 25 sq. See on p. 32 1. 36. 

28. A censorious laity. Serm. Coron. (v 176) There were 

priests : would they not serve ? It seemed they would not. 
Phinehas was to look to their eyes : but somewhere there be 
some such as Osee speaks of ; Populus hie quasi qui contradicit 
tacerdoti, This people will look to Phinehas eyes ; set their 
priests and preachers to school, and not learn of them, but 
learn them divinity. 

29. Anarchy. Serm. Coron. (v 182 sq.) "The shout of a 

king" (Num. xxiii. 21) is a joyful shout, was a true saying 
out of the mouth of a false prophet, Balaam, but forced thereto 
by God. That a joyful shout, and this a woeful cry, Nonne 
idea nobis nullus Rex, quia non timemus Dominum ? (Hos. X. 3) 
" Are we not therefore without any King at all, because we 
fear not God ? " . . . Far better any than an anarchy ; better 
anyone a King than everyone a King ; and everyone is more 
than a King, if he do what he lists " : Gunpo-wder Tr. v 
(iv 286) It is better for us not to be at all, than not to be 
under rule. Better no creation, than no government. Cp. 
Lent ii (ii 20), Before t-wo Kings (v 241), Opusc. 60. 

Multiplicity of rulers. Serm. Coron. (v 183) Secondly, 
[thanks shall be] for this, that a King, not many. For to- 
have many, is a plague for the people s sins. Ho\vicoipavla 
is from the well-known Homeric line (//. ii 204) otf/c a.ya.6bv 
TroXvKoipavir]- els Kolpavos terra. 

Tyranny. Serm. Gunpo-wder Tr. v (iv 286) But what if 
[kings] take too much upon them, Korah s exception (Num. 
xvi 3)? Then it is Dedi -vobis regem in ira, saith God by the 
Prophet. Angry I was when 1 gave him, but I gave him 
though. Per me iratum it is, but per me it is still: per me 
though with a difference (Prov. viii 15) where Tyranny is 
the marginal heading. 

30. Serm. Lent, ii (ii 20) "The Lord is Ruler, let the 

people tremble" (Ps xcix i). For if they fall to be unruly 
. . . He can send them a Rehoboam without wisdom, or a 
Jeroboam without religion, or Ashur a stranger to be their 

Asshur, foreign domination. Serm. Coron. (v 183) "For 
this cause Ashur shall be your King " (Hos. xi 5), is a fearful 
threat God useth to his people for their unkindness. To have 
a mere alien, one from beyond the water, as Nebuchadnezzar 
was, out of a people whose speech they did not understand/ 
The thought of Spain would be in Andrewes mind. Cp. the 
allusions to the Armada in Gunpowder Tr. viii (iv 357), ix 
(iv366 sq. , 369). In 1588 one Christopher Stile published a 

NOTES 375 

violent Godly Prayer against the Spanish Assyrians 
(quoted in Lit. services of the reign of Q. Elizabeth p. 609 note). 

Jeroboam, irreligious rule: Serm. Lent, ii (ii 20) quoted 
above: or the rule of one of an alien religion: Coron. (v 184) 
No stranger in birth he, but one addicted to strange worship, 
a stranger in religion ; (and it was even Micah s religion just ; 
as Micah s countryman he was, for both were of Ephraim) 
who did that which was evil in God s eyes, by doing that 
which was good in his own, and so " made Israel sin " (i Ki. 
xv 26) : or religious indifference in rulers : Lent, i (ii 1 2) Such 
another indifferency for Church matters we find in Jeroboam. 
"Tush," said he jestingly, "let them kiss the calves and 
spare not" (Hos. xiii 2). Let it go which way it will. But 
therefore God sends him word by Ahijah " that Israel should 
be as a reed in the water " (i Ki. xiv 15), bowing to and fro, 
at the devotion of every wave and every wind, without any 
steadiness. In Of giving Ctssar his due (v 128), Jeroboam is the 
type of rebellion against lawful taxation: rather rise and 
take arms, as Jeroboam did. The people s ears itched after 
this doctrine. The best religion for the purse is the best for 
them, and they ready to hold with Jeroboam or Judas [of 
Galilee, Acts v 37] or any that will abrogate payments : and 
in Concio ad clerum fro gradu doctoris (Opusc. 19) he represents 
the alienation of ecclesiastical revenues: publica magnificentia 
visus est facere Jeroboam : exstruxit inde Shechemum et 
Phenuelem ; sed in sanguinibus. quippe spoliato Temflo et 
alienate iure decimarum which seems to be groundless. 
Probably alien religion is chiefly in view and the petition 
may be illustrated by the apprehension caused by the project 
of Prince Charles Spanish marriage. 

Rehoboam, foolish rule. Serm. Coron. (v 184) Rehoboam 
. . . was indeed well for his religion, but otherwise not able 
to advise himself, and so ready to be advised for the worse. One 
that was full of great words, but so faint-hearted as not able 
to resist ought ; that under him every one did what he would, 
for all the King. ... It is otherwise where princes are in 
telligent, learned, and as David was, both religious and wise ; 
wise " as an angel of God " to discern good and evil (2 Sam. 
xix 27). Though in 1606 Andrewes congratulates England 
on not being ruled by a Rehoboam so described, perhaps it is 
not difficult to see in this petition a reference to the practical 
displacement of the Council by such ministers as Carr and 
Villiers, after Robert Cecil s death in 1614. Charles IX and 
Henry III of France were contemporary Rehoboams. 

Gallic, indifference to ecclesiastical affairs. Concio ad clerum 
in Synodo provinc. (Opusc. 35) neque vero tetra magis aut funesta 
facies Ecclesiae quam cum Galliones habuit, quibus nihil 
illorum cura [Act. xviii 17], quibus susque deque quid fieret 
Ecclesise. Cp. on L 19 sq. 

Haman represents worldliness in dealing with religion 
like the men of Shechem p. 247 Serm. Lent iii (ii 46^ 

37 6 


It was the very reason whereby Haman went about to persuade 
Ahashuerus to suppress the Jews religion : Let it be done and I 
will weigh so .many thousands to the King s coffers (Esth. 
iii 9) : and this in its extreme form of conspiracy to 
assassinate : Serm. Gunpoiuder Tr. x (iv 385) is the application 
of Hainan s project to the Gunpowder Plot, and the same 
application is made in passing ib. i (iv 204). The assassina 
tions of Henry III and Henry IV of France are alluded to in 
Go-writs ii, iii, vi, vii (iv 36, 47, 65, 71, 74, 145, 166) and 
Gunpowder Tr. v (iv 289) and the massacre of S. Bartholomew 
ib. x (iv 393). Besides the attempts on Elizabeth s life, 
Andrewes would remember also the assassinations of the two 
Guises (1563 and 1588) and of William of Orange (1584). 
P. 243. 31-37. These fall into three groups perversion and lack of 
counsel (31 sq.), evils in legislation and in the administration 
of the law (33 sq.), and military evils (35 sqq.). 

31. Ahitophel, wisdom perverted by worldliness. Serm. Gun- 

po-wder Tr. vi (iv 308) How many ways may one be or be said 
to be a meddler [Prov. xxiv2i]? That may be many ways, as 
many ways as one may be partakers of another man s sins. . . . 
By giving them shrewd advice, how to manage their matters, 
as did Ahitophel to Absalom : ib. (iv 313) There was one 
. . . whose counsel in his time was holden as the oracle of 
God ; yet this great wise man for meddling in this, contrary 
to it, proved a fool, and made up the number of those that 
come to this untimely and unknown ruin and destruction : ib. 
v (iv 291) Ahitophel s and Jeroboam s go for wisdom in the 
world ; but, indeed, such wisdom, as St James termeth it, is 
" earthly, sensual," and hath somewhat of the devil in it 
(Jas. iii 15). Cp. ib. vi (iv 299), vii (iv 332). 

32. Zoan, foolish counsel. Is. xix 11. 

33. Omri seems naturally in this context to stand for 

secularism in legislation ; elsewhere Andrewes uses it for the 
acceptance of secular legislation as the motive or sufficient 
standard of morality, i.e. secularism in morality : Serm. Pent. 
v (iii 195) I do forbear to sin : what is my motive? Because, 
as Micah saith, it is against " Omri s statutes," some penal law; 
I shall incur such a penalty, be liable to such an action, if I 
do not. It is well ; but all this is but the spirit of the world ; 
e Pretoria, nan e Sanctuario, bloweth " out of Westminster Hall, 
not out of the Sanctuary" : Gunpo-wder Tr. ix (iv 379) A 
third, and that very common [error is that] of them that make 
the law of man a scantling [measure] of their "righteous 
ness," and, further than that will compel them, they will not 
go, not an inch ; not so far neither, sine timore, but for fear. 
Yea not only our " righteousness " to men, but even our fear to 
God is taught us by man s precepts (Is. xxix 13) ; and in both, 
so " the statutes of Omri be observed," all is well. But what 
soever a man ele may make sure, he cannot make sure his soul 
by the law of the land : and perhaps for the intrusion of 
secular law into the Church : Pent, ix (iii 276) I know not 

NOTES 377 

how, but as if Christ s mouth were stopped and his breath like 
to fail Him, the world begins to fare as if they had got a new 
mouth to draw breath from ; to govern the Church as if spiritus 
Pratorii would do things better than Spiritus Sanctuarii, and 
man s law become the best means to teach the fear of God, 
and to guide religion by. Cp. Natlv. xvii (i 297), Pent. i 
(iii 119), ix (iii 275), Go-wries vi (iv 131), Prayer xviii 
(v 464). 

P. 243. 34. Jezreel, the perversion of justice. Andrewes touches 
on abuses in the courts in Serm. Spittle (v 10: corruption) and 
Gunpoivdcr Tr. ix (iv 380: interference of jurisdictions). 

35-37. These three military evils, among others, are treated 

together in Serm. Rep. ii (i 321) delivered Feb. 21, 1599 at 
what time the Earl of Essex was going forth upon the ex 
pedition for Ireland to quell the insurrection of Hugh O Neil 
Earl of Tyrone. Cp. Donne Serm. xii (i p. 238 ed. Alford). 

35. The overflowings of Belial or of ungodliness : mili 
tary licence. Serm. Repent, ii (i 329) For the most part . . 
even they that are goers forth [to war] seem to persuade 
themselves that then they may do what they list ; that at 
that time any sin is lawful, that war is rather a placard than 
an inhibition to sin. A thing so common that it made the 
heathen man hold that between militia and malitia there was 
as little difference in sense as in sound ; and the prophet 
David to call Saul s companies in his days, torrtntes Belial "the 
land-floods of wickedness " : ib. p. 335 arming themselves 
with a mind to cease from sin, keeping their vessels holy ; 
having pay wherewith they may be content, and being con 
tent with their pay; et neminem concutientts, saith St John 
Baptist; not being torrentes Belial "land-floods of wicked 
ness. " 

36. The Plague of Peor. Serm. Pestilence (v 227) This 

Plague here, as appeareth by the twenty-eighth verse . . . 
came for the sin of Peor, that is for fornication, as you may 
read. Cp. Repent, ii (i 335), where it is regarded especially as 
besetting the army. 

37. The Valley of Achor : defeat through sin, especially 

sacrilege. Serm. Repent, ii (i 327) Let us then, as advice 
leadeth us, make up our period with taking a course for 
restraint of sin. For what sin unrestrained can work, the 
valley of Achor may teach us, where the inhabitants of the 
poor town of Ai put to flight Joshua with all his forces, and 
all because this second point was not well looked to : ib. p. 
335 Achan s sin, that is sacrilege ; Anathema in media tut, non 
poteris stare coram hostibus tuts, God s own words to Joshua 
(Josh, vii ii, 12) the cause of the army s miscarrying before 
Ai. To keep them from that wickedness. 

38. Perhaps the allusion here is indicated by Cat. doct. p. 232 

[Adultery] is when both are married, and that is worst ; or 
the woman only, and the man single ; or the man only, and 
the woman single ; and the second is the less evil than the 

378 NOTES 

third, because in the third there is corruftio prolis " a corrupt 
ing of posterity." 

P. 244. 5. Aristophanes Plutus 969 d/BiuTov etvai /JLOI ireiroiriKf TOP 
piov: cp. Clem. Al. Protrept. ii 39, Euseb. H.E. i 2 18. 

13. See on p. 107 1. 31. 

P. 245. 2 sq. From the prayer of the Elevation Hp6ffxes Ku pte, 
L. E. and W. p. 341. 

17. The suffrage ab ira tua : Lit/era nos Domine is in the 

Roman Litany and in that of the Sarum Ordo de extrema 
unrtionc, but not in the ordinary Sarum Litany. 

P. 246. 12 sqq. Phrases collected up and down in the homily de 
exitu aninne : see on p. 1 66 I. 10. The two columns are only 
so arranged for convenience, and do not correspond as 
Neale s paraphrase attempts to make them do. The corre 
sponding phrases describing the blessedness of the righteous 
are collected on p. 253. 

28 sqq. De exitu an. p. 411 Seivbv rb "XUpLffOfivcLi dirb TUV 

ayluvy dpya\eii}Tepov TO ^wpitr^^vat airo rov Qeov OLTI/JLOV TO 
oeOfivai -xelpas Kal 7r65as Kal eis TO irvp /3\t)6rjvaf OXtfiepov TO 
KirefjL<f>9rjvai. els TO (TKOTOS TO e^wrepov . . d<rv/j.ira()ts TO 
diTeiv f>ayviSa i)5aro$ /cat yttrj \a/j,(3di>et.i> inKpov TO ev irvpl elvai 
Kal fioq.j> Kal /j,i] f3oi}8ei<r6ai. 

38-41. See on p. 243 1. 29, 37. 

P. 247. i. Shechem, worldliness under the guise of religion : 
Serm. Lent, iii (ii 46) It is no new thing but common and 
usual, in all exceptions to religion : the true cause is dydva- 
KTT)(ris " a thinking all too much," a thinking all is perditio, 
all lost that cometh not to us, that we gain not by. We see 
it was the true reason the men of Shechem made among 
themselves why they would become of Jacob s religion and 
be circumcised: Nonne omnia qua habent nostra erunt ? "Shall 
not all they have be ours ? " : Pent, ix (iii 276) The 
Shechemites oh set forward that point of divinity, for then 
"all they have is ours." See we not whence this wind 
blows, from what spirit this breath comes ? From sfiritus 

2. From the Auxilietur nobis pit Domine. 

3 - 5) 8, 9. From the Sancta. Maria regina celt et terre. 

6 sq. From the Domine lesu Xpe fili dci -vi-vi te deprccor, 

17 sq. From Deus misericordi<e Deus pietatis. 

19-22. Cp. the invocation Obsecro te domina sancta Maria, Horae 

f. 39 b: in omnibus orationibus et requisitis meis et in omnibus 
angustiis et necessitatibus meis festines in auxilium et 
consilium meum : S. Anselm Oral, i propitiare mihi in omnibus 
angustiis et tribulationibus, in necessitatibus et tentationibus, 
in omnibus periculis et infirmitatibus meis. 

P. 251. 2. Cp. on p. 15 1. 13. Serm. Gunpo-wder Tr. i (iv 220) To 
save us with the true saving health it is the word whereof 

NOTES 379 

our Saviour Jesus hath his Name it importeth the salvation 
of the soul ; properly to that it belongeth and hath joined to 
it Hosanna in the Gospel, Hosanna in excehis, to shew it is a high 
and heavenly salvation. Hosanna in the highest then 
means petition for spiritual blessings. Cp. p. 259 1. 2. 
P. 251. 12. W, which has 11. 4-8 in Greek only and omits 9-11, has 
here But there is glory to be revealed, for when the Judge 

13. Cp. Serm. Res. v (ii 264) So that this word \videbo Job 

xix 27] is all in all: which God after expounds videbit faciem 
meant in iubilo " with joy and jubilee shall he behold my face " 
(Job xxxiii 26) ; as a Redeemer, not as a Revenger ; and as 
it followeth, with hope and not with fear in his bosom. 

15 sq. See on p. 116 1. 38. 

19-21. S. Giles Lectt. p. 622 In this life we must seek for 

God s grace and glory : and He hath promised to give both 
(Ps. Ixxxiv 12), and then we shall intrare in gaudium Domini 
(Mt. xxv 21) and so -we shall be al-waics -with Him (l Th. iv 
17) and see Him as He is (l Jo. Hi l). 

20. Serm. Nativ. xv (i 251) Christ " the bright morning 

star" (Rev. xxii 16) of that day which shall have no night ; 
the beatifica visio " the blessed sight " of which day is the con- 
summatum est of our hope and happiness for ever : Res. iii (ii 
237) They that came to anoint Him, with joy and lifting up 
their heads they shall see Him : with that sight shall they see 
Him, that shall evermore make them blessed. 

30 sq. Serm. Gunpowder Tr. ix (iv 381) If we will serve Him 

to please Him and as good not serve as serving not please if 
we will so serve Him, we must do it " with reverence and fear " ; 
\arpevaai. evaptffTus per alSovs Kal eti\aj3elas (Heb. xii 28). 
Neither rudely then without fear, nor basely with fear ; but 
reverently with fear, and cheerfully without fear; that is the 

32. Cp. Serm. Rep. iii (i 351) Opportunity itself is a great 

favour, even to have it ; but a second grace it is, to discern 
when we have it, and a third better than both, when we dis 
cern it to observe and take it : cp. it. p. 355. 

P. 252. i sqq. Serm. Pent, vi (iii 220) This grace we are thus to 
receive there ; only, that we "receive it not in vain " (2 Cor. 
vi i) ; " be not wanting to it " (Heb. xii. 15) after; " neglect 
it not "(i Ti. iv 14); " quench it not " (i Th. v 19); "fall 
not from it" (Gal. v 4) ; but " stand fast " (Rom. v 2) and 
" continue in " (Acts xiii 43) it ; be careful to " stir it up " 
(2 Ti. i 6) ; yea, " to grow " (2 Pet. iii 18) and increase in 
it, more and more even to the consummation of it, which is 
glory glory being nothing else but grace consummate. 

. 15 sqq. S. Aug. Confess, iv 9: beatus qui amat Te et amicum 

in Te et inimicum propter Te. Quoted also in S. Giles Lectt. 
p. 638, Cat. doct. p. 108. 

... 1 8 sq. Serm. Pent, v (iii 196) That we therefore pray to 

3 8o 


Him that " giveth grace to the humble " to give us the grace 
to be humble, that so we may be meet to receive Him. 
P. 252. 20 sqq. On the fear of God see Serm. Pent, xii (iii 333 sqq.). 

21 sq. Cp. Jer. xxxii 39. Sept., Syr. and Vulg., perhaps 

rightly, read yihad for yahe d ; hence the rendering of 1. 22. 

27 sq. S. Gregory of Nazianzus Or. xi 5 (on S. Gregory of 

Nyssa) %v <f)o{3r]6u>/jiev \t.t>vov, rt> <f>o^r)d^vai n Qeov TT\OV. 
Cp. Prov. vii 2 rl/ma rbv Kvpiov Kal ftrxvcrets, ir\i)i> 5 avrov fjfi} 
0o/3ou &\\ov : the imperial Laudes in Goldast rerum Alemanni- 
carum serif torts ii p. 176 te timeant ut mortalia non pavescant ; 
p. 177 te timeant ut nihil metuant: N. Brady Psalm 34 Fear 
Him ye saints, and you will then Have nothing else to fear : 
Racine Athalie I i 64. 

P. 253. i-io. From the Prayer of S. Gregory Dominator Domine 
Deus omnipotens : also in Alcuin Officia perferias (ii 1 p. in), 
Book of Cerne (Cambr. 1902) p. 105. Cp. [S. Aug.] Med. 40. 

1 8 sqq. See on p. 166 1. to: cp. p. 246. The columns are 

only a convenient arrangement, and do not correspond as 
Neale makes them. 

P. 254. 1-3. Serm. Tempt, iii (v 504) The Scripture is the broad 
plate that is to bear off "the darts" (Eph. vi 16); our faith 
is the braces or handle whereby we take hold and lift it up 
to defend ourselves withal. For the Scripture is a shield non 
quod dicitur ted quod creditur. Dicitur there is the Strong broad 
matter, fit to bear off"; and creditur that is the handle or 
braces to it, "God spake once, or twice I have heard it, power 
belongeth unto God " (Ps. Ixii 1 1). 

4. Serm. Rep. ii (i 328) Prayer then is of use; and though 

we be, saith St Paul, armed at all points from hand to foot, 
yet must we super omnia, "over all" (Eph. vi 1 8), draw this, 
and arm our very armour with "prayer and supplications. " 

5 sq. Adapted from the Omnipotens sempiterne Deus precor (also 

in Horae 1494 f. 3 b) concede mihi spacium vitz et possi- 
bilitatem et voltuntatem bene vivendi, ut ante diem exitus 
mei per veram poenitentiam merear etc. 

11-14. The first prayer after the Versus S. Bernardi Omnip. 

sempit. Deus qui Ezechias regi Judas . . . terminum suz 
vitz protendisti, concede mihi . . . tantum vitse spacium 
saltern quoad mensuram ut peccata mea valeam deplorare. 

17 sq. From Precor te amantissime Domine. 

P. 255. 15 sq. S. Giles Lectt. p. 633 Thus wee see what is the 
object of temperance, which virtue performes two things : First 
to bee able to want those things, as Phil, iv 12 possum deficere ; 
then, having them to use them moderately ; as the Apostle 
counsels in Timothie (i Tim. v 23) modico vino utere ; for many 
comming to have the possession of these things, exceede in 
Ryot. For the first, it is a dangerous lust how pleasant soever it 
bee ; not to bee able to want them, if wee make necessary lusts 
of them, so as wee must have our lusts satisfied though it cannot 

NOTES 381 

bee without sinne, wee.bring ourselves under the power, as it is 
in [i Cor. vi iz], if we make ourselves debtors to the flesh so 
farre (Rom. viii 12). A man that cannot refrains his appetite, 
Ate is like a City broken do-wne ana -without "walls (Prov. xxiii 

P. 255. 19 sq. S. Anselm Orat. 16: ut nihil terrenum, nihil carnale 
desiderem vel cogitem (=[S. Aug.] Med. 36). 

21. Ingenuity (ingenuitas, the condition of a freeborn per 
son, a gentleman, cp. p. 229 1. 28 ; so the corresponding 
character, highmindedness, p. 146 1. 25, Serm. Pent, v [iii 194]) 
seems to represent what Andrewes means here by /caXo- 
Ka.ya.eia. Cp. Hooker Eccl. Pol. i 8 i That which is good 
in the actions of men doth not only delight as profitable, but 
as amiable also. In which consideration the Grecians most 
divinely have given to the active perfection of men a name 
expressing both beauty and goodness (KaXotcayadia), because 
goodness in ordinary speech is for the most part applied only 
to that which is beneficial ; and see Church s note in loc. : S. 
Luke viii 15 iv Kapdiq. /caXfj Kal dyaB-g : p. 86 1. 27 xaXotj ical 
AyaOois (p. 230 1. 16 bonis et honestis). 

P. 256- 12, 15-18. From the Great Intercession (Litt. E. and W, 
p. 408) /j.v/io-0T)Ti Ki5/>ie rov ire/jiecrrwTos Xaov /c.r.X. 

13 sq. From the litany at the Olfertory (ib. p. 46). 

19 sqq. See on p. 93 1. 4. 

P. 257. 1 8 sqq. Stokes Vcrus Christianas append, p. 4 These I 
found written with his [Andrewes ] own hand (in his Hebrew 
Bible, in a little quarto sine punctis). f>. Fulgentius was bishop 
of Ruspe in Numidia, 508-533. 

P- 258. 17- A6s ftoi \6yov 6 A6yos rov Harp6s occurs in a troparion 
quoted by Daniel, Codex hymnologicus iii p. 133, from Pelargus. 
I have not been able to trace it to its source : it is probably 
in the Menaea. 

2i. Adapted from a combination of two forms of the prayer 

for the reader of the Gospel in the Latin rite Roman, 
Dominus sit in corde tuo et in labiis tuis ut digne et com- 
petenter annuncies evangelium suum, and Sarum, Dominus 
sit in corde tuo et in ore tuo ad pronunciandum sanctum 

24. From the prayer of Incense Afoirora Kvpie Irjffov X/HCTT^ 

(cp. Litt. E. and W. p. 32) 6 Si0irJjs avdpa & rrj \aj3idi rCiv rov 
Trpotfirfrov xeiX^WJ d\pdfj.ei>os Kal TU>S d/japrias avrov d<pe\6fj.tvos, 
S.\f/ai teal r)fj,uv rCiv d/uct/JTwXwj nM> diffdria fwv Kal Ka.66,pi<rov 
i)/ji8.s dirb irdo-rjs KtjXldos . . . Kal dyiacrov T)/J,as ry dyia.ffri.KT] 
Swdfjiet rov ffov YlvevfjLaros- 

26. S. Giles Lectt. p. 517 There are two natures in a Cole, 

that is the Cole it selfe, which is a dead thing, and the burning 
nature and heate that it hath ; which setteth out, first, Christs 
humane nature, which is dead in it selfe ; And then his divine 
nature containing the burning force of that is represented in 
this burning Cole. Cp S Cyril of Alexandria in in Esaiam i 4 (ii 

3 8 2 


107 E : incorporated by Procopius in loc.~) uxnrep otv 6 av 
v\ot> tffrl 7-J7 <pvffei, ir\7)v 6\os TOV SXov ytte/ietrrwrai T 
Kal TI/}V avTOU 8vva/j,iv re Kal vpyeiav ?xet, Kara TOVTOV ol/ueu 
Tpbwov VOOIT dvfi,K6Tus Kal avTos 6 Kvpiosi]fi<^v lLr]crovs6 XpurTos 
yfyove yap ffapi; 6 \6yos Kal diK^vuffev tv TJfriv, dXX el Kal Jjv 
Ka6 i)/ opwycievos avdpuiros otKovo/niKus, dXX oZv &TTO.V rb rijs 
6e6rr)Tos irXTj/JW/xa Kar^KtjKev iv avr<f. Cp. adi>. Nest, ii 
(vi 32 B). 

P. 259. 2. The title "Slffavva tv ^wtyeLois is only in W and the 
texts derived from it. It indicates a petition for earthly 
things, as "Ocr- ev rois vijsiffTOis p. 251 for spiritual things. 

3. W. begins Remember, o Lord, to crown the year with 

thy goodness, for the eyes/ etc., omits 1. 8 sq. and continues 
and to us, o Lord, grant the precious things of heaven, etc. 
From i.e. the source or means of the blessing asked for. 

18, 19, 21. From the MeydXr] ffwafT-f) ; cp. on p. 84 1. 25. 

23 sqq. Serm. Nativ. xi (i 191) Now mark the order how 

they stand (Ps. Ixxxv 10, n). Mercy leads to Truth and the 
knowledge of it ; and Truth to Righteousness and the practice 
of it ; and Righteousness to Peace and the ways of it 
" guides our feet" first " into the ways of Peace " (Lk. i 79). 
And such a way shall there always be, do all the controversy 
writers what they can, a fair way agreed upon of all sides, 
questioned by none, in which " whoso orders his steps aright 
may see the salvation of God" (Ps. 1 23). Even the way 
here chalked out before us ; to shew Mercy, and speak Truth ; 
do Righteousness and follow Peace. And by this rule pro 
ceeding in the points whereto we are come already, even 
those truths wherein we are otherwise minded would in due 
time be revealed unto us : Pentcc. xii (iii 329) Conclude 
then, if we happen to be in " some points otherwise minded 
God will bring us to the knowledge even of them." "Only 
in these whereto we are come and whereof we are agreed on 
all sides, that we proceed by one rule," make a conscience of the 
practice of such truths as we agree of, " and those we do not 
shall soon be revealed unto us," and we shall say even of them 
in -veritate comperi (Acts x 34). Cp. Nati-v. iii (i 35 sq.). 

31. Decency etfa-XTj/Atxrw^. Serm. Pentcc. xv (iii 387) And 

order is a thing so nearly concerning us, as break order once 
and break both your " staves," saith God in Zachary (Zech. 
xi 7); both that of "beauty" and that of "bands." The 
"staff of beauty"; for no evaxfl^oavv-rj, no manner of 
" decency or comeliness " without it, but all out of fashion. 
The " staff" of bands " ; for no <rre/>^w/ua, no kind of " steadi 
ness or constancy," but all loose without it. All falls back 
to the first tohu and bohu (Gen. i 2). For all is tohu "empty 
and void " if the spirit fill not with his gifts ; and all is bohu 
"a disordered rude chaos of confusion," if Christ order it not 
by his places and callings. Every body falls to be doing with 
every thing, and so nothing done ; nothing well done, I am 
sure. Every man therefore, whatever his gift be, to stay till 

NOTES 383 

he have his place and standing by Christ assigned him. Cp. 
Cat. doct. p. 168. 

P. 260. 2-8. These represent a series of compounds with ev-, which 
it is difficult to render satisfactorily. The translation largely 
follows Newman. 

9-18. Sirm. before t-wo Kings (v 244) But why seek I for 

these examples abroad, seeing we have them growing at home 
here in our Psalm [cxliv 12-14], n( i surely far more abun 
dantly? . . . By account indeed there are eight which the 
Fathers from the words of the Psalm " Blessed are the people 
who are in such a case," have called them the eight felicities 
of this life, the eight earthly beatitudes. So Caietan in loc. 
octo partes felicitatis politico. 

20. Caietan in loc. nona pars beatitudinis adiungitur, hoc 

est vera religio. 

22 sqq. Cp. the old Greek grace, Ev\oyrjrbs o Qebs 6 t\fuv 

Kal Tp<t>(av ij/J,as K vebr-riTos ijfjiu>i> 6 didobs Tpotpyv irdffy (rapid, 
irX^poiaov xapaj Kal eixppocrvvrjs ray Kapdias TJ/J.UV, "iva iravrore 
ira.<ra.v avrdpKeiat* ^xopres et s irdv i-pyov dyaObv, 
in S. Chrys. horn. Iv in Mat. 5 (vii 561 A), where it is said to 
be the grace after supper of the monks in the desert : Constt. ap. 
vii 49, [S. Athanasius] de Virginitate 12, and Horologton p. 130 ; 
in Latin in Hymni et collectae Cologne 1586 p. 639 ; and in 
Prices pri-uatae 1564 (^Private prayers of the reign of Q. Elizabeth, 
Parker Soc., p. 400). Cp. Lit. S. Mark (Lift. E. and W. 
pp. 128, 168). 

28 sqq. In S the first three lines are placed at the end, with 

the opening words of each quotation added in Hebrew. 

P. 265. 15 sqq. Serm. Prayer iv (v 339) on Rom. viii 26: Albeit 
we pray but faintly and have not that supply of fervency that 
is required in prayer, yet we have comfort that ever when we 
most faint in prayer there are of God s saints that pray for us 
with all instancy, by which it comes to pass that being all 
but one body their prayers tend to our good as well as their 
own, for the faithful howsoever they be many and dispersed 
into divers corners of the world, yet they are but one body ; 
and as they are the members of one body, so they pray not 
privately for themselves but for the whole body of the Church ; 
so that the weakness of one member is supplied by the 
fervent and earnest prayer of the other. Therefore when the 
Apostle saith, "The Spirit maketh intercession for us" 
gemltibus inenarrabilibus , Augustine asketh, What groanings are 
these? are they thine or mine? No they are the groanings 
of the Church, sometime in me, sometime in thee. I cannot 
find the passage of S. Aug. here referred to, which is the 
source of lines 16-19 f { ^ e text > but lines 19-21 are from 
contra Maximum Arianum i 9 : ne credamus Spiritum sanctum 
nunquam esse Sine gemitibus posse, quoniam nullus dies, nulla 
hora, nullum momentum temporis invenitur, quo non a sanctis 
orationes Deo ubicunque fundantur, ab aliis hie, ab aliis alibi 

3 8 4 


. . . gemitibus sanctorum desideriorum interpellare sanctos 
facit, quibus affectum pium gratia: spiritalis infundit. The 
one Dove, i.e. the Church : Scrm. Pent, viii (iii 254) The 
Holy Ghost is a Dove and He makes Christ s Spouse, the 
Church, a Dove ; a term so oft iterate in the Canticles (ii 14, 
T 2, 5, 12, vi 9) and so much stood on by Saint Augustine 
and the Fathers, as they make no question, No Dove, no 
Church : ib. p. 252 Esay s dove, for the voice gemebat ut 
columba (Is. xxxviii 14, [cp. lix nj); in patience mourning, 
not in impatience murmuring or repining ; for carmen ama- 
torium, her voice. And no other voice to be heard from the first 
Church. Cp. S. Bern, in Cant, lix 6. 

P. 266. 2 sq. Great Intercession (Litt. E. and W. p. 389) virtp rijs 
virtp rijs aylas KadoXiKrjs Kal 

- 7 sqq. S. Basil, Great Intercession (ib. p. 408) rot vrpna. 
K&pe \f/ov, rr)i> ceirijra TrcuSeryc&TTycroj , TO yijpas TrepiKpaTijcrov : 
S. James, Litany at Offertory (ib. p. 45) \nrtp TUV ev yrfpq. 
Kal aSwaniq. 6vrw. 

- 9 sqq. S. Basil, Great Intercession (ib. p. 408) rote 
o Xryoi/ uxovs Trapa/J.ti0ri(rai . . . TOI)J 6x^ov/j.tvovs virb 
jrvev/jidTuv dKaddprwv eXevOeptacrov rot s TrXefown. crifywrXeucroj , 
TOIJ bdonropovffi ffvvddevffov xypuv irpoffrrjdi, 6p(j>avuv 
vTrepdffTTLcrov, alx(M\d}T ovs pvcrai, voffovvras (.Wat : (p. 4?) T ^ v 
ev fprjplais : S. James, Lit. at Offertory (p. 46) 4v iriKpais 

P. 267. With this Act, cp. p. 59 sq., 32 sqq. and notes. 

P. 268. ii sqq. Cp. on p. 243. 

- 15. Urijah i.e. public apostasy in compliance with the civil 
power, as Micah represents private adventurers in religious 
corruption. S. reads Michal evidently by mistake for 

- 24, 34. These are biddings of the deacon in the preparatory 
office before the Liturgy (Lift. E. and W. p. 32). The 
second is properly addressed to the priest, Sir, give a blessing 
like Jubi domne benedicert. 

- 37 sq. From the Offertory litany (ib. p. 45) and elsewhere. 

P. 269. 1 2 sqq. From the same : virtp Trd<rr}s ^1^775 xP t<ma " 7 y 
6\ij3o/j,4i>r)s Kal Karairot ovfji^v r)!, A^ous Kal jBorjQelas Qeov 
eTTtdeofji^v rjs (p. 46). 

- 17 sqq. With this Act, cp. p. 59 sqq., 32 sqq. and notes. 

P. 271- 26. Serm. Gunpo-wder 7V. vii (iv 326) His very punishment 
is tempered with mercy, ..." even in his wrath He 
remembereth mercy (Hab. iii 2). Cp. Erasmus de miseri- 
cordia Domini concio f. 22 b (Lond. 1533) excepte that 
. . . the punysshement of the wicked synners were tempered 
with the great mercye of god." 

- 28. S. Aug. Conff. iv 9 : ut rea sibi sit humana conscientia, si 
non amaverit redamantem aut si amantem non redamaverit. 

NOTES 385 

P. 273- 2 "6- From the Omnipotent sempiterne Deus qul vivorum, found 
also in the Gregorian Sacramentary as postcommunion of a 
miua propria sacerdotis (Muratori Lit. -vet. rom. ii 385), in the 
modern Roman missal as the collect for a mass pro vivis et 
defunct is (Orationts ad diver sa 35), and as the last prayer of the 
Roman Litany. 

7-10. From the Doming Jesu Ckriite Fili Dei vi-vi pone passionem : 

et largiri digneris vivis misericordiam et gratiam, defunctis 
requiem et veniam, ecclesiae tuse sanctse pacem et concordiam, 
et nobis peccatoribus vitam et gloriam sempiternam. The 
alteration in the second line is derived from the common 
petition for the dead (e.g. in the preccs of the Sarum Hours) 
Dona eis requiem zternam et lux perpetua luceat eis (cp. 
4 Esdr. ii 34, 35) ; in the third line from Isa. xxxix 8 
veritas et pax. 

2O sqq. From A general and deuo-wte prayer for the gode state of 

our moder the churche milytante here in erth Omnip. et misericors 
Deus rex coeli et terrse. Lines 23-29 also occur approxi 
mately in the Oratio Isidori pro omnibus christianis in Alcuin 
OJficia per ferias v (ii 1 86) and the Fleury Libellus precum 
(Martene Eccl. ant. rit, Antw. 1637, iii 660). 

32-34. Cp. p 253. 

P. 274. 2. Serm. Lent, ii (ii 33) Moses may not be spared from 
sitting and deciding the causes which are brought before him. 
No more may Aaron, whose Urim giveth answer in doubts no 
less important ; and who not only with his Urim and Thummim 
giveth counsel, but by his incense and sacrifice obtaineth good 
success for all our counsels. Cp. Serm. Pr, ix (v 384). 

15 sqq. Serm. Lent, ii (ii 35) And Moses, for his part, is 

not behind, but a most jealous preserver of Aaron s honour 
and right everywhere. Everywhere mild save in Aaron s 
quarrel, and with those only that murmured against Aaron, 
and said he took too much upon him. Take but his prayer 
for all, because I would end, his prayer made for Aaron by 
name, in the thirty-third of Deuteronomy, and these three 
points in it. " Bless, o Lord, his substance"; therefore he 
would never have heard, ut quid perditio hac ? (Mat. xxvi 8) 
that all is lost that is spent on Aaron s head. Then, " accept 
the work of his hands " ; therefore he would never easily have 
excepted to, or with hard construction scanned, all the doings 
of Aaron. Last of all, " smite through the loins of them that 
rise up against him " ; therefore he would never have 
strengthened the hand of his evil willers, or said with Saul to 
Doeg "Turn thouand fall upon the priests" (i Sam. xxii 17). 

P. 277. Cp. on p. 52 1. 20. 

P. 281. Serm. Pr. vi (v 360) Albeit to set forth the desire of our 
hearts we use other forms of prayer, and that in more words, 
yet we must conclude our prayers with this prayer of Christ : 
Imagin. (v 68) Our Saviour Christ thus willeth us: "When 
ye pray, say, Our Father," etc. A most fond imagination is 
started up in our times, never once dreamed of before, that 
2 B 

386 NOTES 

telleth us in no case we must say "Our Father," etc., with 
which form, if St Augustine be to be believed as a witness 
of antiquity, the universal Church of Christ hath ever used 
to begin and end all her prayers, as striving indeed by divers 
other forms more largely to express the sense of that prayer ; 
but not being able to come near the high art and most excellent 
spirit of perfection in that pattern, they always conclude with 
it, as being sure, howsoever they may for divers defects not 
attain to the depth of it, [that] by it they shall be sure 
to beg all things necessary at God s hands. The passage ot 
S. Aug. referred to is Ep. 149 16, where he says of the prayer 
of consecration in the liturgy quam totam petitionem fere 
omnis ecclesia dominica oratione concludit. It is not the case 
that the Church has always begun with the Lord s Prayer, 
but it has almost uniformly so ended its most characteristic 
prayer, the eucharistic action ; the old Roman vespers and 
lauds ended with the Lord s Prayer, as the Benedictine office 
still does (Batiffol Hist, du Brev. Rom. p. 87, 100); and so 
matins and vespers in Spain (Cone. Gerund, c. n). The initial 
Paternoster of modern offices is only a private prayer ; and that 
of the English mass is indefensible. 

P. 281. 2. Last : this passage forms the conclusion of the inter 
cession on p. 267 sqq. 

3-5. From the Great Intercession, Litt. . and W. p. 409. 

6 sq. From the prayer OtfSeis aftoj at the Great Entrance, ib. 

p. 3 i8- 

8-10. From the Offertory prayer ^TriffKeif/d/j-evos ^as in 

Lit. S. James, it. p. 45 and in the Egyptian Greek S. Gregory 
(Renaudot Lit. orient, coll. i p. 85). 

n, 12. From the Invocation, Litt. E. and W. p. 53. 

14-16. From the Invocation of S. James, ib. Kal JJ.T] St e/t 

Kal did ras ^uctj d/j.aprlas dderricrris rbv \aoi>, and the Great 
Intercession of S. Basil, it. p. 409 Kal /J,T) Sia rd? e/jids 
dfiaprias KwXiJcrTjs TT\V ")(dpiv T v a-jtov (rov IlvetifMros dirb TWV 
TrpoKeifj.evui dtipuv : and the OuSets dittos it. p. 318 <r 
Svffuiru rbv (j.6voi> dyaOov Kal evrjKoov. 

19-25. The conclusion of the preface to the Lord s Prayer, 

it. p. 59 : all liturgies have words of the same sort. 

31 sq. Serm. Pr. xii (v 405) In earth as it is in heaven. 

Which words are an appendix to the three first petitions ; 
for though it be added to the third which concerneth the 
doing of his will, yet the ancient Fathers refer it also to the 
two former ; so that we are to pray no less that God s Name 
may be sanctified in earth as it is in heaven, and that his 
kingdom may be consummate in earth as it is in heaven, than 
that his will be accomplished on earth as it is in heaven. 
Cp. Catech. Rom. iv 10 3; Chase The Lord s Prayer in the 
Early Church p. 40. 

P. 283. 3 sq. Holy art Thou, holy is thy Name is the opening 
of the 3rd of the Hebrew Eighteen Benedictions (Shmone 

NOTES 387 

P. 283. 17. S. Chrys. horn, xix in Mat. 4 (vii 150 D) Kara^ltaaov y&p 
tpyalv oCrws 7]u.3.$ /Stow KaOap&s wx Si -fi/uLuv dTravrds <re 
6odfeiv . 

20. S. Greg. Nyss. de or. dom. iii (Migne P. G. xliv. 1156 c) 

dyaOov 8 iravTos TO Ke<pa.\cnov TO VTTO rrjv faoTroiov ovfflav 


21 sq. Ludolphus -vita Christi i 37 5 : nee possumus ad Deum 

venire per gloriam nisi ipse primo veniat ad nos per 

28 sq. Serm. Prayer xi (v 400) The will of the flesh wills one 

thing, and the will of God another ; therefore that God s will 
may take place, we must renounce our own will and, as Christ 
saith, willingly "deny ourselves " (Mt. xvi 24). We must 
oppose God s will to " the will of the flesh " and "the will of 
man "(Jo. i. 13). We must pray unto God, Converts meum 
nolle in tuum iielle " convert my froward and unwilling will into 
thy will " ; and because thy will is the true will, insert oleam 
voluntatis tu<e olsastro -voluntatis mete " ingraft the true olive of 
thy will into the wild olive of my will." 

32 sq. Serm. Prayer xii (v 411) We are everyone of us 

particularly to apply to ourselves, for to man it was said by 
God Terra es (Gen. iii 19): toman it was said "Earth, earth, 
earth, hear the word of the Lord" (Jer. xxii 29). So we 
desire that God s will may especially be done and fulfilled in 
that part of the earth whereof God hath made us, that is, that 
in these our earthly vessels . . we may be careful to do that 
which God requireth at our hands. 

P. 284. i sqq. Serm. Prayer xiii (v 41 8) Under this petition is con 
tained, not only that God would give us bread by causing the 
earth to bring forth corn, and all good seasons for that 
purpose, but that withal He will give us health of body, and 
not plague us with sickness as He did the Israelites (Ps. cvi 
29). Then, that we may have peace, without which these 
outward blessings would afford us no comfort ; and that as He 
fills our bellies with food, so He will give us Itstitiam cordis (Acts 
xiv. 17), that is ail manner of contentment in this life. 

4. Serm. Nativ. x (i 173) The Church in this sense is very 

Bethlehem no less than the town itself For that the town 
itself never had the name rightly all the while there was but 
bread made there, bread (j>anis hominunT), " the bread of men." 
Not till this Bread was born there, which is Panis angelorum t 
as the Psalm calleth it, "and man did eat angels food" (Ps. 
Ixxviii 25). Then and never till then was it Bethlehem ; and 
that is in the Church, as truly as ever in it. Cp. , xii 
(i 213). 

7 sqq. Serm Rep. 5v (i 369) Our many flittings, our often 

relapsing, our wretched continuing in them. 

21. Serm. Prayer xvii (v 452) To be delivered from his 

[Satan s] jaws, that he swalloweth us not down for then 
there is no help for us that is, that God would save us from 

3 88 


"the nethermost hell," that which is called "the second 
death " (Rev. xx 6) and aluvia /c6Xacrts [Mt. xxv 46]. 

P. 284- 29- Suffer me not to be led, ne me induct sinas, represents the 
reading ne patiaris not induct in tentationem found in some Latin 
writers, first in S. Cyprian de or. dom, 25, and in some Latin 
texts of the N.T. See Chase The Lord s Prayer in the Early 
Church p. 64. Necessary Erudition for any Christian man 1543 
(" the King s book ") and let us not be led into temptation. 

34 sqq. Serm. Prayer xvii (v 451) Cyprian s exposition 

[de or. dom. 27] is, when we pray Libera nos a male, " deliver 
us from evil," we desire not to be delivered from this or that 
evil, but generally from all evil. Cp. Ludolphus vita Christ! 
i 37 10: Sed libera nos a mala, scilicet omni, vel innato quod 
contrahimus, scilicet originali ; vel adiecto quod committimus, 
scilicet actuali ; vel inflicto quod sustinemus, scilicet poenali, 
id est poena consequent : vel, a malo omni. visibili et in- 
visibili, id est culpse et poense; vel, a malo omni, scilicet 
prseterito przsenti atque future. 

34. Serm. Prayer xvii (v 45 1) If we desire to be delivered from 

whatsoever is evil, then from ourselves, saith Augustine; for 
we are evil and so have need to pray . . when we say Libera 
nos a malo "deliver us from evil," it is from that infirmity of 
the flesh and necessity of sinning which doth accompany our 
nature, in regard whereof the Apostle saith Quit me liberabit 
de hoc corf ore mortis ? " Who shall deliver me from this body 
of death ? " (Rom. vii 24). 

36. It. Touching the evil from which we desire to be 

delivered, Chrysostom and the rest of the Greek Church ex 
pound it of the devil, who is lerna malorum or the greatest evil 
that can befall us, which exposition is grounded upon the 
article cbro TOV. But this exposition is too narrow. Cp. 
A.V. with R.V. ; and see Chase Lord s Prayer in Early Church 
p. 1 16 sqq. 

37. Serm. Prayer xvii (v 450) In the [preceding petition] 

we pray against malum culfne, "the evil of sin," in [this] 
the second against malum f<en<s, " the evil of punishment." 

40 Serm. Lent v (ii 91 ) And of evil: if it must come here 

or there, with St Augustine Domine, hie ure, hie seca, ibi farce 
"Let my searing and smart be here: there let me be spared." 
The petition is also quoted as S. Augustine s in Speculum artis 
bene moriendif. A 5 [Colon. 1495 ?J and in Fisher of Rochester 
in Ps. xxxi 10 (Opera Wiirzburg 1597, c. 1489). 

41 . Serm. Prayer xvii (v 457) We are to pray ... at the 

least, if He take us not presently out of the world, yet " to 
keep us from the evil of the world "(Jo. xvii 15), till that day 
when there shall be "no more death, nor sorrow, nor crying, 
nor pain" (Rev. xxi 4), but God shall be all in all to us for 

P, 285. 4 sq. Isaacson Life and death of Lancelot Andreives (Minor 
Works p. xxix) He was not often sick, and but once [1612] 

NOTES 389 

till his last sickness in thirty years before the time he died ; 
which was at Downham in the Isle of Ely ; the air of that 
place not agreeing with the constitution of his body . . Of his 
death he seemed to presage himself a year before he died. On 
May 27, 1626, Mede writes to Sir Martin Stuteville The 
Bishop of Winchester is also very ill and hath long been sick 
(it. xxix note b). He was also prevented by illness from 
visiting James I on his deathbed (Minor Works p. lix). This 
passage therefore seems to belong to 1612 or to the last two 
years of his life. 

P. 285 8. Liters (after Lord s Prayer) : Libera nos quaesumus Domine 
ab omnibus malis prseteritis przsentibus et futuris. So used 
also in S. Ans. Or. i. 

12. Serm. Prayer xix (v 469) There is no petition in the 

Lord s Prayer which is not found in the Old Testament, used 
by the Church of the Jews. These paraphrases seem to be 
suggested by S. Augustine Ef. 130 ad Probam 22, where to 
illustrate that all right and spiritual prayers are included in 
the Paternoster he collects a series of verses like these, corres 
ponding to the seven petitions, viz. (i) Ecclus. xxxvi 4, 18; (2) 
Ps. Ixxx 4: (3) Ps cxix 133: (4) Prov. xxx 8: (5) Ps. 
cxxxii i, vii4: (6) Ecclus. xxiii 6: (7) Ps. lix 2 In the 
sermon quoted above, Andrewes has another set: (i) Ps. Ivii 
6, Ixvii 2 : (2)Ps. cvi 4, 5 : (3) Ps. cxliii 10 : (4)Ps. cxlv 15, 
Prov. xxx 8 : (5) Ps Ixv 3, vii 3-5 : (6) Ps. cxix 37, cxli 3 : 

(7) Ps. XXV 21. 

P. 286. 1 6 sq. These are quoted in illustration of this petition (time 
and place) in Serm. Pr. ix (v 386). 

23 sqq. Quoted to illustrate this petition ib. xiii (v 421). 

34. Quoted on this petition ib. ix. (v 383) 

P. 287 3, 4. Similarly used ib. xiii (v 415), xix (v 469). 

13 sq. S. Paul s citation (Rom. ii 25) of this is similarly used 

ib. ix (v 387). 

24. Serm. Pr. xvi (v 447) That we be not led into tempta 
tion, the means that we are to use is, that we put from before 
our face "the stumbling-blocks of iniquity" (Ezek. xiv 3), 
that we restrain our eyes and mouths from beholding or 
speaking that which is evil, that we restrain our feet, as the 
Wise Man saith, " Keep thy way far from her, and come not 
into the door of her house" (Prov. v 8). " For can a man 
take fire in his bosom, and his clothes not be burnt? " (Prov. 
vi 27). Cp. Repent, ii (i 334). 


Alcuin (B. Placet Albiniseu Alcuini 
. . opera ed. Froben, Regens- 
burg 1777), 161, 162. 
Ambrose, S. (Opera ed. Bene- 

dictin., Paris 1686) 7, 265. 
Anselm, S. (Opera ed. Gerberon, 
Paris 1721), 61, 154, 158, 169, 
1 80, 247, 255. 

Apostolic Constitutions ( Constitutions 
apostolorum ed. de Lagarde, 
Leipzig 1862), 43 
Aristophanes, 244 
Arnobius, 7. 

Augustine, S. (Opera ed. Bene- 
dictin., Paris 1679), 7, 12, 50, 
85, 105, 106, 118, 135, 146, 
151, *55> 157. 59, So, 195, 
252, 265, 271, 284. 
Ausonius (Quarti saeculi poetarum 
christianorum . . opera Paris 
1846), 106. 

Basil of Cssarea, S. See Liturgy. 
Beda, Ven., 7. 

Bernard, S. (Opera ed. Mabillon, 

Paris 1719), 31, 138, 146, 159. 

Bonaventura, S. (Opera Mainz 

1609), 128. 
Book of Common Prayer, 19, IiO, 

219, 242, 243, 268, 284. 
Bradwardine, T. (Thomae Brad- 
wardini , . . de causa Dei contra 
Pelagium et de virtute causarum 
ed. Saville, London 1618), 

Bull, Henry (Christian prayers and 

meditations ed. Parker Soc. , 

Cambridge 1842), 93. 

Chrysostom, S. John (Opera ed. 

Montfaucon, Paris 1718), 43, 

87* 94. IS 1 * i53> 59>"5> 28 3- 
See Liturgy. 
Cicero, 105, 106. 

Creed, Apostles , 46, 58, 67, 184; 
Nicene (Constantinopol^), 19, 46, 
Cyprian, S. (Opera ed. Hartel, 

Vienna 1868-71), 7, 8, 284. 
Cyril of Alexandria, S. (Opera ed. 
Aubert, Paris 1638), 88, 166, 
246, 253. 

Diogenes Laertius, 231 
Dionysius the Areopagite (Opera 
ed. Corderius, Antwerp 1634), 
25, 52. 

Erasmus, 231. 

Euchologion (Euxo\6*ytoi rb fj,fya 
Venice 1869), 25, 40, 42, 49, 
92, 109, 134, 164, 211, 241. 
Euripides, 109. 

Fisher, John, Bishop of Ro 
chester (in Private prayers of the 
reign of Queen Elizabeth, Parker 
Soc.), 145, 148. 
Fulgentius of Ruspe, S. (Migne 

Pair. lat. Ixv.), 257. 
Gerson, John (Opera ed. du Pin, 

Antwerp 1706), 86. 
Gloria in excels is, 23. 
Golden Litany (in W. Maskell 
Monumenta ritualia ecclesi<e angli- 
cana vol. iii ed. 2), 212, 213, 

Gulden Legend (The Golden Legend or 
Lives of the Saints as Englished by 
William Caxton ed. F. S. Ellis 
ia Temple Classics), 219. 
Greg , ry of Nazianzus, S. (Migne 
Patt. gmc, xxxv-xxxviii.), 
47, 187, 252. 

Gregory of Nyssa, S. (Migne 
Patr. grxe. xliv-xlvi.), 8, -$f , 
106, 283. 

Hebreiv Prayer Book (The A itho- 
rised Daily Prayer Book if the 


39 1 

United ffeireiv Congregations of the 
British Empire -with a new trans 
lation by the Rev. S. Singer, 
London 1895 : the Spanish rite 
is quoted in the notes from 
Daily, Sabbath and occasional 
prayers according to the custom of 
the Spanish and Portuguese Je-ws, 
with a carefully revised translation 
by the Rev Dr Benjamin 
Artom, London 1876), 26, 27, 
3 8 , 40, 43, 53. 54. 55. 94, 

IO2, 108, 113, 117, 2O2, 2o8, 

226, 231, 242, 283. 

Hilary ofPoictiers, S. (Optra ed. 
Benedictin., Paris 1693), l8o> 

Homer, 243. 

Horac (ffore beatissime virginis 
Marie secudum vsum Sarum . . in 
alma Parhisiorum Academia, im- 
pensis . . Francisci byrckman im- 
presse . . 1514), 26, 31, 32,33, 
34, 52, 62, 63, 69, 79, 90, 
93, 101, 102, 109, 131, 132, 
134, 136, 146, 158, 167, 169, 
170, 171, 196, 198, 204, 213- 

2l8, 221, 222, 231, 241, 242, 
243, 245-247, 251, 253, 254, 
2 7 0, 2 7 I, 273, 277. 

Horologion ( ftpo\{ryiov rb fjAya. 
Venice 1870), 19, 20, 24, 25, 

*7> 4, 4i, 47, 5, 5 2 > 6z , 86 > 
92, 97, 101, 104, 107, 109, no, 
in, 116, 117, 121-124, 134, 
164, 165, 166, 224, 256. 

Hortulus animae (Hortulus anime . . 
Lugduni arte et industria Johannis 
Clein . . 1516), 229, 231. 

Irenaeus, S. (ed. Harvey), 88. 

Isidore of Pelusium, S. (Migne 
Pair, grace. Ixxviii), 75. 

James, S. See Liturgy. 

Jerome, S. (Opera ed. Vallarsi, 
Verona 1 734), 21, 127, 188,265. 

Lay Folks Mass Book (ed. T. F. 
Simmons, E.E.T.S. 1879), 25. 

Liturgy, 13, 59; ofS. Basil, 33, 35, 


78,100, 121-124,218,219,225, 

235, 243, 245, 256, 266, 267, 

268, 281 ; of S. Chrysostom, 24, 
Z 5> 49>77>7 8 , 8 4, 8 7>5>*59> 

266 ; of S. James, 24, 25, 16, 

35> 43, 4 8 , 49> S 1 , 5 2 , 54, 55, 
56, 58, 62, 75, 76,77, 78, 83, 
93, 100, 108, 116, 121, 167, 
178, 188, 235, 243, 251, 256, 
258, 266, 267, 268, 269, 281, 
283 (all in Aeirovpylai r&v 
dyiuv irarepwv Paris, Morel, 
1560 ; in the notes reff. are 
given also to Brightman 
Liturgies eastern and "western 
Oxford 1896). 

Lucian (Luciani Samosatensis opera 
ed. Dindorf, Leipzig 1858), 

Ludolphus of Saxony (Vita lesu 
Christi ed. L. M. Rigollot, 
Paris 1878), 283. 

Manuale Sarisburienie (offices in 
Maskell Monumenta ritualia 
ecclesia Anglicanai), 239, 245. 

Missale Sarisburiense (ed. Dickin 
son), 116, 258, 285. 

Nowell, Alex., Dean of S. Paul s, 

Officium B.V.M. (OJficium B. 
Maria nuper reformatum et Pit f^. 
Pont. Max. jussu editum Antw. 

1573), "3- 
Opus imperfect um in Matthaeum (in 

Opera S. Joannis Chrysostomi 

Paris 1718, torn. vi. app.), 144, 


Order of Communion (1548), 93. 
Pesiqta (S. Buber Pesikta . . von 

Rab Kahana Lyck 1 868), 62. 
Peter Lombard (Sententiarum libri 

quatuor in Migne Pair, lot, 

cxcii), 74. 
Prymer (Prymer of Salysburie . . 

ne wly emprynted at Ro"wen N. 

le Roux 1537), 30, 132, 133, 

158, 159, 170,242. 
Prymer of Salysbury . . ne wly em 
prynted at Rouen F. Regnault 

1537, ^5. 

The Primer, set forth by the Kynges 
maiestie and his Clergie . . Lon 
don 1545, 165. 

The Primer or Office of the Blessed 
Virgin Mary in Latin and Eng 
lish : according to the reformed 

39 2 


Latin Antwerp, Arnold Con- 
ings, 1604, no, 115. 

Pythagoras (Aurca carmina in 
Poette minores grteci Cambr. 
1667), 106. 

Savonarola, Geronimo (Exfositio 
ac meditatio in Psalmum Ibfiserere 
met, fratris Hieromi de Ferraria, 
quam in -vltimis vite sue edidit 
Rouen 1536), 160 

Seneca (Efistoiae morales ed. Hense, 
Leipzig 1898), 105 

Tar gum of Jerusalem (in Biblia 

rabbinica Venice 1516 - 7), 


Te Deum, 38, 55. 
Tertullian (ed. Leopold), 7, 58. 
Theophylact (Of era Venice 

1754), 8. 

Thomas Aquinas, S. , 96. 
Triodion (Tpiydiov K 

Venice 1869), 146. 
f^eni Creator, 219. 
Virgil, 105. 





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